■■■''A 

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from  f ^e  &i6mrg  of 

(J5equcaf0e^  fig  ^im  to 
f^e  fei6rarg  of 

(|)rtnceton  C^eofogiccif  ^entinar^ 

BS    525    .H34    1866 
Halsted,    Oliver    S.    1792- 

1877. 
The   theology   of    the   Bible, 

itself    the   teacher    and  xt_s_- 

THE 


THEOLOGY  OF  THE  BIBLE: 


ITSELF  THE  TEACHER, 


ITS    OWN    INTEEPEETEE 


riTE  VEESIONS  OF    THE  OLD    TESTAMENT,   AND    FOUE  OF  THE  NEW,  OOMPAEED 
WITH  THE  OKIGINALS. 


BY        y 

OLIVER     SPENCER     H  A  L  S  T  E  D, 

eX-OHANCELLOR   OF    THE    STATE    OF    NEW    JERSEY. 


The  just  by  faith,  shall  live  again  ; 

Habak.  2:4;  Kom.  1 :  17  ;  Gal.  3  :  11 ;  Heb.  10  :  33. 


PUBLISHED   BY    THE    AUTHOR,  417  BROAD    STREET,  NEWARK, 
NEW  JERSEY. 

1866. 


Entered,  according  to  Act  of  CongrcBS,  in  the  year  1866,  hy 

OLIVER  SPENCER  HALSTED, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  District  of  New  Jeisey. 


JOHN    p.    TROW    &    CO., 
PRIKTBRS,  STEREOTYPERS,  fy  ELECTROTYPERS, 
SO    GBEENE    STREET,     N.Y. 


THEOLOGY  OF  THE  BIBLE: 


ITSELF  THE  TEACHER  AND  ITS  OWN  INTERPRETER. 


A  ifEW  English  version  of  all  the  Bible,  however  much  to  be 
desired,  is  not  necessary  for  the  development  of  what  most  concerns 
us  to  know, — the  will  and  purpose  of  God  in  reference  to  mankind. 
The  meaning  of  a  few  of  the  leading  words  of  Scripture,  in  fact  of 
any  one  of  several  of  them,  makes  His  revelation  in  that  respect, 
plain,  simple,  and  harmonious  from  beginning  to  end  ;  just  what 
was  certainly  intended ;  easy  to  be  understood  by  the  faculties  he 
himself  gave,  and  to  which  it  is  addressed. 

The  words  I  refer  to,  I  take  from  the  English  version.  They 
are  the  words  :  soul ;  spirit ;  ghost ;  death  ;  paradise  ;  hell ;  satan  ; 
devil ;  heaven ;  and  the  word  and  subject,  resurrection ;  and  to 
whom  the  promise  is  made  of  becoming  a  child  of  the  resurrection. 

The  Bible  is  its  own  dictionary ;  its  own  interpreter.  By  its 
various  modes  of  expressing  the  same  idea,  it  so  fixes  the  meaning 
of  each  of  these  words,  as  to  render  that  meaning  incontrovertible. 


THEOLOGY   OF  THE   BIBLE. 


SOUL. 


The  first  place  where  the  word  soul  occurs  in  the  English  ver- 
sion is  Gen.  2  :  V  ;  in  its  phrase  "  and  man  became  a  living  souV 
The  Hebrew  words  there  are,  nphsh  hhyh,  to  be  sounded  en-^hsh 
chay-ah.  I  do  not  give  the  Heb.  characters — letters — in  these 
words,  but  express  them  as  they  are  expressed  in  our  letters  by 
Professor  Charles  Wilson,  Professor  of  Hebrew  in  the  University 
of  St.  Andrew's ;  and  I  sound  the  words  according  to  the  sounds 
he  gives  to  the  letters.  These  are  two  of  the  many  onomatopoietic 
words  foiind  in  the  Heb. ;  that  is,  words  which  by  the  sounds  of 
them  express  the  thing  signified :  nphsh  is  composed  of  three 
consonants,  w,  ph^  sh,  and  cannot  be  sounded  without  a  vowel 
sound ;  but  the  letter  w  contains  the  short  vowel  sound  of  e ;  it 
requires  en  to  sound  n ;  and  nphsh  is  to  be  sounded  in  two  sylla- 
bles, thus,  en-phsh.  Inspire,  draw  in,  through  the  mouth,  en ;  and 
exspire,  breathe  out,  through  the  mouth,  ^^/isA,  in  one  syllable, 
giving  to  ph  the  sound  of  our  f;  and  you  have  the  action  of 
breathing  in  and  out  through  the  mouth ;  the  Heb.  word  phh  is 
month.  Accordingly,  the  Heb.  npJish,  as  a  verb,  is  defined,  to  take 
breath  ;  and  as  a  noun,  is  defined,  breath.  The  other  word,  hhyh, 
is  composed  of  three  letters,  hh,  y,  A,  the  first  and  last,  consonants ; 
the  middle  letter,  a  vowel ;  and  this  word  is  to  be  sounded  in  two 
syllables.  Draw  in,  through  the  mouth  and  throat,  with  a  strong 
guttural  sound,  chay,  in  one  syllable,  giving  a  slight  hard  sound  to 
the  c,  and  the  rough  spiritus- — rough  breathing — to  the  A,  and 
breatlie  out  the  syllable  ah ;  and  you  have  inbreathing  and  out- 
breathing  through  the  throat  and  mouth :  and,  sounding  the  two 
words  together,  you  have  by  en-phsh,  inbreathing  and  outbreathing, 
and  by  chay-ah,  inbreathing  and  outbreathing  repeated.  When  the 
breath  goes  out  with  the  last  syllable  of  en-phsh,  it  is  drawn  back 
again  with  the  first  syllable  of  chay-ah.  And  the  great  Hebrew 
lexicographer  Gesenius  says,  that  the  idea  of  the  Heb.  word 
chay-ah  is  that  of  breathing ;  inasmuch,  says  he,  as  the  life  of 
animate  beings  is  discerned  by  their  breathing  ;  and  he  adds,  com- 
pare en-phsh  ;  showing  that  the  two  words  express  the  same  thing. 
And  since  getting  his  lexicon,  the  late  edition,  I  have  found  near 
fifty  of  these  onomatopoietic  words,  expressly  so  called  by  him. 


THEOLOGY   OF  THE   BIBLE.  3 

And  certainly  this  was  the  most  natural  way  of  forming  words, 
in  the  construction  of  a  primitive  language  by  alphabetical  letters. 

The  Greek  noun  used  by  the  Septuagint  in  Gen.  2  :  7,  for 
the  Heb,  noim  en-phsh^  is  psuche — breath,  from  the  Gr.  verb 
psucho — to  breathe,  to  blow ;  and  the  two  Gr.  words  there  used 
for  en-phsh  chay-ah  a,Ye  psuche  zosa. 

I  once  asked  a  D.  D.,  a  graduate  of  the  Princeton  Theological 
Seminary,  and  who  had  received  the  doctorate  from  that  institu- 
tion, what  the  Gr.  word  was,  where  the  E.  V.  had  soul^  in  Gen. 
2 :  V.  He  said  he  supposed  it  was  psitcM.  I  then  asked  him  if 
that  Gr.  word  had  occurred  before  in  the  Septuagint.  He  said  he 
didn't  know  that  it  had.  I  told  him  it  occurred  four  times  in  the 
first  chapter,  and  gave  him  the  verses.  After  satisfying  himself  as 
to  the  two  Gr.  words,  psuche  zosa,  he  said  he  had  a  smattering  of 
the  Heb. ;  and,  after  finding  the  two  Heb.  words  in  Gen,  2  :  7, 
and  in  the  four  verses  of  the  first  chapter,  he  said,  "  Yes,  the  same 
two  Heb.  words  are  used  in  each  of  those  verses."  This  incident 
shows  the  strange  state  of  things,  that  the  very  first  chapter  of  the 
Bible  is  not  read  even  in  that  so-called  Theological  Institution, 
either  in  the  Heb.  or  in  the  Gr. 

I  now,  before  rendering  the  Heb.  of  Gen.  2 :  7,  give,  in  their 
order,  the  places  where  the  Heb.  word  en-phsh — Gr.,  psuche,  occurs 
in  the  first  chapter  of  Genesis  : 

Heb.  And  said  God,  Let  multiply  those  waters  reptiles  en- 
phsh  chaxi-ah — breath  breathing.  [Most  interpreters 
take  chay-ah,  in  this  connection,  to  be  the  adjective 
or  participle,  which  gives  for  the  two  words,  hreath  breathing.  Our 
word  living  is  not  a  synonym  with  breathing ;  but  is  an  equivalent ; 
because  to  breathe  is  to  live,  and  to  live  is  to  breathe.  Hence  the 
Romish  Douay  version,  and  the  E.  V.,  where  it  suits  them,  give 
living  instead  of  breathing  /  which  gives,  for  the  two  words  used 
here,  breath  living,  i.  e.  living  breath.  The  Heb.,  the  Gr.,  the  Lat., 
and  the  Ital.  put  the  noun  before  the  adjective,  and  before  the 
participle ;  we  put  the  noun  after  them.  And  if  we  give  living 
breath  here,  the  preposition  of  must  be  inserted,  so  as  to  read, 
reptiles  of  living  breath.  But  Gesenius  takes  chay-ah,  in  this 
connection,  to  be  the  genitive  of  the  noun  chay-ah  ;  and  he  gives 
for  the  two  words  en-phsh  chay-ah,  "  animal  of  life,"  i.  e.,  says  he, 
endued  with  life;  "living  creature;"  citing  Gen.  1  :  21,  24,  and 
Gen.  2  :  7  ;  2  :  19,  and  others  ;  giving  also  the  German,  living  seele 
(defined  by  the  German  and  English  dictionary,  soul,  among  other 


4  THEOLOGY   OF   THE   BIBLE. 

significations),  equivalent,  says  he,  to  the  German,  living  wesen 
(living  being).  So  that  Gesenius  renders  the  Heb.  en-phsh  chay-ah, 
in  Gen.  1  :  20,  21,  24,  30,  and  in  Gen.  2  :  7,  and  other  places,  "  ani- 
mal of  life ; "  "  living  creature."  The  Lat.  word  animal  is  from 
the  Lat.  noun  anima,  breath,  and  signifies,  a  breathing  creature ; 
and  our  word  animal  is  the  Lat.  word,  and  signifies  the  same.] 
The  Gr.  in  Gen.  1  :  20,  gives,  reptiles  psuchon  zoson  [genitive  plural 
of  psiiche  zosa^ — reptiles  of  breath  breathing  [zoson,  being  the  par- 
ticiple of  the  verb  zao,  to  breathe].  Before  I  had  met  the  word 
0}iomato2}oietic,  it  had  occurred  to  me,  that  the  soimds  of  this  Gr. 
verb  zao  expressed  inbreathing  and  outbreathing ;  especially 
through  the  nose.  Sound  it  in  two  syllables,  za-6:  draw  in  za, 
somewhat  hard,  making  a  sound  in  the  upper  part  of  the  nose :  the 
exspiration  is  the  sound  of  the  long  o.  The  Rom.  Lat.  version  gives, 
in  Gen.  1 :  20,  reptiles  animce  viventis  [genitive  singular  of  anima 
mvens\  reptiles  of  breath  living — li\'ing  breath.  The  Rom.  Ital. 
version  gives,  reptiles  (that  may  be)  animali  viventi — animals 
living.  The  Douay,  published  in  1609,  three  years  before  our 
E.  V.  was  published,  gives  in  this  verse,  "the  creeping  creature 
having  life."  The  E.  V.  gives,  "  the  moving  creature  that  hath 
life." 

Heb.,  .  .  .  and  every  en-phsh  chay-ah.  Gr.,  and  every  psuchen 
zoon — every  breath  of  breathing  creatures  \z66n  ia 
the  genitive  plural  of  zoon^  which  Donegan  defines,  a 
living  creature,  an  animal ;  anhnal,  as  before  said,  means  a  breath- 
ing creature].  The  Lat.  is,  and  every  animam  viventem.  Ital.,  and 
every  animal  vivente.  Douay,  and  every  living  and  moving  crea- 
ture.   E.  v.,  and  every  living  creature  that  moveth. 

Heb.,  .  .  .  en-phsh  chay-ah.  Gr.,  psychen  zosan — breath  breath- 
ing. Lat.,  animam  mventem.  Ital.,  animali  viventi. 
Douay,  the  living  creature.     E.  V.,  the  living  creature. 

Heb.,  And  to  every  ....  which  in  it  en-i^hsh  chay-ah — breath 
breathing.  Gr.,  which  hath  in  itself  psuchen  zoes — 
Gen.  1.  .  ][3j.grit]i  of  life.  [The  Greek  here  agrees  with  Gesenius 
in  making  chay-ah  the  genitive  of  the  substantive  chay-ah.  But 
in  verses  20,  and  24,  it  gives  the  participle  of  zao;  showing 
that  the  Hebrews  who  translated  the  Heb.  Scriptures  into  Gr. 
understood  that  chay-ah  might  be  either  the  participle  of  the 
verb  chay-ah,  or  the  genitive  of  the  noun  chay-ah.'\  The  Latin  in 
1 :  30,  is,  in  which  is  afiima  vivens.  Ital.,  in  which  (is)  anima 
vivente.      [Graglia,   in   his     Ital.    and    English    dictionary,   gives 


THEOLOGY   OF   THE   BIBLE.  5 

but  one  word  for  the  Ital,  anima ;  and  tliat  word  is  soul.  I  do 
not  know  what  he  would  have  us  understand  by  the  word  soul. 
It  is  probable  he  means  the  Romish  dogma,  the  immortal  soul,  with 
which  Romanism  has  ruled  so-called  Christendom  for  more  than 
1500  years.  Rendering  the  Ital.  word  anima  according  to  Gra- 
glia's  definition  of  it,  we  have  in  the  Ital.  of  this  verse  :  But  to  all 
the  beasts,  and  to  all  the  birds  of  the  heaven — the  sky — the  air, 
and  to  all  the  animals  that  creep  upon  the  earth,  in  the  which  is 
soul  living — living  soul.]  The  Douay  of  this  verse  is :  And  to  all 
the  beasts,  and  to  every  fowl  of  the  air,  wherein  there  is  life.  E. 
v.,  of  the  air,  etc.,  wherein  (there  is)  life. 

Heb.,  And  fashioned  (as  a  potter  fashioneth  clay,  says  Gesenius, 
under    itsr),    Jehovah,    that  man    [referring    to    man 

•       ^  n-i  f,     ^  f.      ^  •  1  Gen.ii.  7. 

m  Gen.  1  :  26 J,  dust,  or,  oi  dust,  oi  this  earth,  or, 
ground  ;  and  iplihh — Mowed,  breathed,  into  the  apM  of  him — 
the  breathing  members — breathing  jjlaces — of  him,  nsMne — 
breath — spirit — soul — hhiim — of  lives  [plural  ;  but  uniformly 
rendered  life],  and  lived — existed — that  man  I  [a  Heb.  prepo- 
sition, defined,  in  ;  by  reason  of ;  into  ;  vmto],  in — ^by  reason 
of — en-phsh  chay-ah  ;  or,  Avas  made  that  man  into,  unto,  en-phsh 
chay-ah.  [The  Heb.  word  ipJihh,  in  this  verse,  is  a  contraction 
of  inphhh^  the  future  tense  of  the  verb  nphhh,  converted  into 
the  preterite  by  the  preceding  u  ;  called,  in  such  position, 
the  u  conversive.  The  verb  nphhh  is  an  onomatopoietic,  says 
Gesenius  ;  sound  it  en-phach.  The  noun  nshniQ  used  in  the  verse  is 
defined  by  Gesenius,  "  breath  ;  spii'it ;  soul ;  by  metonymy,  says  he, 
"  that  which  has  breath,  a  living  creature,  Lat.,  anhnans  y  "  equiv- 
alent, says  he,  to  the  Heb.  en-phsh^  Gr.  psuche.  We  have  in  this 
verse  the  same  two  Heb.  words,  enrplish  chay-ah.,  used  in  each  of  the 
four  verses  in  the  first  chapter,  before  given.]  The  Gr.  of  Gen.  2  :  7, 
is.  And  figured — made  an  image  of — fabricated  (especially  in 
clay,  says  Donnegan's  Gr.  Lex.) — God  ton — that — man,  earth,  or  a 
heap  of  earth,  out  of  this  earth — ground  ;  and  inspired — blew 
into — inflated — the  prosopon — face — person — of  him  [face  is  often 
used  for  person,  as  we  shall  see]  pnoen — breath — zoes — of  life  ; 
and  lived — existed — that  man  in — in  consequence  of'— psuchen 
zosan  [the  same  two  Gr.  words,  and  in  the  same  case,  used  in  Gen. 
1  :  24]  ;  or,  was  made  that  man  into — up  to — even  to — psuchen 
zosan.  The  Lat.  is,  moulded — fashioned — built — therefore — then, 
— Dominus  Deus,  the  man  out  of  mud — slime — clay,  of  the  earth 
— ground  ;  and  inspired — inbreathed — into  the  face — make — fash- 


6  THEOLOGY   OF   THE  BIBLE. 

ion — stature — outside  form — of  Lira  spiraculum  vitm — ^breathing 
vent  of  life  ;  and  was  made  the  man  to — for — into — until — ani- 
mam  vive^item.  [The  same  two  Lat.  words  used  four  times  in  the 
first  chapter,  twice  in  the  same  case  as  here,  namely,  Gen.  1 :  21, 
and  24  ;  once  in  the  genitive,  v.  20  ;  and  once  in  the  nominative,  v. 
30.]  The  Ital.  is.  And  the  Lord  God  formed  the  man  (of  the)  dust 
of  the  earth — soil,  and  to  him  breathed  at  the  nostrils  a  breath 
vital — alive,  and  the  man  was  made  anima  vivente.  [The  same 
two  Ital.  words,  and  in  the  same  case,  as  in  Gen.  1  :  30.]  The 
Douay  of  the  verse  is,  And  the  Lord  God  formed  man  of  the 
slime  of  the  earth :  and  breathed  into  his  face  the  breath  of  life, 
and  man  became  a  living  soul.  The  E.  V.  is.  And  the  Lord  God 
formed  man  (of)  the  dust  of  the  ground,  and  breathed  into  his 
nostrils  the  breath  of  life ;  and  man  became  a  living  soul.  [The 
expression  "  breathed  into  his  nostrils,"  used  here  in  the  E.  V.,  falls 
short  of  the  expression  used  in  the  Heb.,  and  short  of  that  used  in 
either  the  Gr.,  the  Lat.,  the  Douay,  or  the  Ital.  version ;  and  is 
inadequate ;  for  it  is  plain  that  such  a  working  of  the  internal 
organism,  the  lungs,  heart,  liver,  blood,  and  its  circulation,  must 
have  been  produced  by  inflating  the  breathing  members  (as  the 
Heb.  has  it),  as  to  cause  breathing,  inspiring  and  exspiring,  without 
volition — act  of  will,  else  the  man's  first  sleep  would  have  been  his 
last.  In  sleep  he  would  forget  to  do  that  act  of  will.  The  Ital.,  the 
Douay,  and  the  E.  V.  take  no  notice  of,  give  nothing  for,  the  preposi- 
tion used  by  the  Lat,  the  Gr.,  and  the  Heb.,  respectively,  before  their 
respective  words,  animain,  psuchen,  en-phsh.l  In  2  Esdras,  which  I 
find  in  the  so-called  Apocrypha,  given  in  the  E.  V.  I  am  using,  not 
given  in  my  copy  of  the  Heb.,  I  find  this  verse,  ch.  3  :  5  :  And  gavest 
a  body  unto  Adam  without  soul  [the  Heb.  word  would  be  en-phsh^ 
the  Gr.,  pmchc, — breath,  and  the  E.  V.  word  soul  used  here  in  the 
E.  V.  means  breath,  as  the  rest  of  the  verse  shows],  which  was  the 
workmanship  of  thine  hands,  and  didst  breathe  into  him  the  breath 
of  life,  and  he  was  made  living  before  thee.  [Esdras  was  the  same 
man,  Ezra,  who  wrote  the  book  of  Ezra,  given  as  canonical.] 

Heb.  And  fashioned,  as  a  potter  fashioneth  clay,  Jehovah  God, 
out  of  this  earth — ground — all  chay-t  for  chay-iit, 
plural  of  chay-ah,  all  breathing,  of  those  fields,  and 
every  winged  of  those  heavens,  and  brought  to  that  man,  for 
to  see  what  he  will— [for,  would;  the  Heb.  has  no  subjunctive 
mood ;  the  future  tense  of  the  indicative  is  used  for  the  sub- 
junctive mood]— would  name  for  them ;   and  whatever  named  for 


THEOLOGY   OF   THE   BIBLE.  7 

them  that  man,  en-phsh  chay-aJi,  that,  name  of  them  [i.  e. 
whatever  that  man  named  any  en-phsli  chay-ah,  that  (was) 
the  name  of  him :  the  Heb.  has  no  neuter  gender ;  the  masculine 
is  used  for  the  neuter  ;  sometimes  the  feminine  is  so  used]. 
(Gesenius,  under  nphsh,  says :  Interpreters  have  differed  in 
their  renderings  of  the  last  clause  of  this  verse  ;  he  renders  it 
thus  :  "  and  whatsoever  Adam  called  them,  the  living  creatures  [for 
the  Heb.  en-phsh  chay-ali\,  that  was  their  name  ").  The  Gr.,  in  this 
verse,  has  psuchen  zosan,  the  same  two  words,  and  in  the  same 
case,  as  in  Gen.  1 :  24  and  2:7;  Lat.,  the  same  two  words,  anima 
vivens,  used  in  the  four  verses  of  chap,  first,  and  in  2  ;  7  ;  the 
Ital.,  in  2  :  19,  gives,  and  whatever  name  Adam  should  put  to  each 
animale  [for  the  Heb.,  en-plish  chay-ah ;  Gr.  psuche  zosa  /  Lat., 
anima  vivensl  it  should  be  his  name.  The  Douay  of  the  verse 
is,  And  the  Lord  God  having  formed  out  of  the  ground  all  the 
beasts  of  the  earth,  and  all  the  fowls  of  the  air,  brought  them 
to  Adam,  to  see  what  he  would  call  them  ;  for  whatsoever  Adam 
called  any  living  creature,  the  same  is  its  name.  E.  V.,  and 
whatsoever  Adam  called  every  living  creature,  that  (was)  the  name 
thereof. 

Gen.  2  :  20 ;  Heb.,  u — Then  named  that  man  names  to  every 
that  domestic  animal,  and  to  winged  of  those  heavens,  and  to  all 
beasts  of  those  fields.  [The  same  creatures  called  in  v.  19,  en^hsh 
chay-ah  ;  for  which,  in  Gen.  2  :  7,  the  Douay,  and  E.  V.,  give  liv- 
ing soul.] 

Gen.  6:6;  Heb.,  u — Then — inhm,  panted,  Jehovah  that  he  had 
made  man  on  earth  \inhni  is  the  future  of  the  vei'b  nhm,  converted 
into  the  preterite  by  the  u,  preceding :  Gesenius  defines  nhm,  to 
pant,  and  says  it  is  an  onomatopoietic  word  :  sound  it  en-chm  :  it  is, 
like  nphsh,  composed  of  three  consonants,  and,  of  course,  cannot  be 
soimded  without  a  short  vowel  sound ;  there  is  a  short  vowel  sound 
in  71 — e7i :  by  sounding  ew  short  in  the  first  syllable,  the  second  syl- 
lable chm  can  be  sounded  without  the  short  vowel  sound  in  m — 
em,  or  with  it :  the  sound  of  the  e  in  ni,  sotmding  the  last  syllable 
very  short,  would  be  hardly  perceptible  :  and,  sounding  both  sylla- 
bles short  and  quick,  we  have  the  sounds  of  panting.]  The  Ital.  in 
this  verse  is :  And  he  repented.  The  Douay  is :  It  repented  him. 
E.  v..  And  it  repented  the  Lord. 

Gen.  6:7;  The  Heb.  has  the  same  verb  nhm — en-ahm. 
Ital.,  I  repented.  Douay,  for  it  repented  me.  E.  V.,  for  it  re- 
pented me. 


8  THEOLOGY   OF  THE   BIBLE. 

Gen.  6  :  12 ;  Heb.,  kl  bshr — every  flesh  [i.  e.  every  breathing 
flesh].  (Gesenius,  tmder  bshr^  gives,  for  kl  bshr,  all  living  creatures, 
citiBg  Gen.  6  :  13,  17,  19  ;  7  :  15,  16,  21  •;  8  :  17  ;  specially,  says  he, 
all  men,  the  whole  human  race,  citing  this  verse  Gen.  6:  12;  Ps. 
65  :  3,  E.  v.,  V.  2  ;  Ps.  145  :  21 ;  Isa.  40  :  5,  6.)  The  Gr.,  in  Gen. 
6  :  12,  is,  every  flesh  [flesh  is  used  here  as  equivalent  to  en-phsh — 
breath,  as  we  shall  see  it  frequently  used.  They  are  both  used,  by 
Synecd.,  for  the  whole  corporeal,  breathing,  and  thereby  living, 
creature]. 

Gen.  6  :  17  ;  Heb.,  For  I,  siu-ely  I,  causing  to  come  in 
[the  participle  of  the  causative  form  of  the  verb,  used  for, 
I  will  cause  to  come  in]  that  inimdation  of  waters  upon  this  land, 
— country — earth,  for  to  destroy  every  flesh  which  m  it  ru-ach 
chay-im  [plural  of  chay-aJx,  some  nouns  have  both  xtt,  and  im  in 
the  plural] — breath  of  lives — Ufe — from  under  those  heavens ;  every 
which  on  land — country — earth — ighuo,  shall  breathe  out — ex- 
spire.  [The  verb  ghuo  is  plainly  an  onomatopoietic.  Breathe  out 
ghu,  giving  a  slight  hard  soimd  to  the  g,  and  the  rough  spiritus — 
breathing — to  the  A,  making  one  sound  outwards  for  ghu,  and  con- 
tinue the  outbreathing  with  the  soimd  of  the  o  long,  and  you  have 
the  sounds  of  exspmug — breathing  out  the  last  breath.  This  Heb. 
verb  is  the  verb  used  in  verses  where  the  E.  V.  uses  its  phrase  gave 
v.p  the  ghost,  as  in  Gen.  25  :  8  and  17 ;  35  :  29,  and  other  places; 
all  which  will  be  given  imder  the  word  ghost ;  ighuo,  in  the  verse, 
is  in  the  future  tense  of  ghuo7\  The  Gr.  in  Gen.  6:17,  \x^'& pneuma, 
for  the  Heb.  ni-ach  ;  and  teleutesei — shall  end — tenninate,  for  the 
Heb.  ighuo  [that  being  the  sense].  The  Lat.  has  spiritus,  for  the 
Gr.  p>nev.raa,  and  has,  shall  be  put  an  end  to,  for  the  Gr.  teleutesei. 
The  Ital.  has  alito — breath,  for  the  Lat.  spiritus,  and  has  shall  expire. 
The  Douay  is,  to  destroy  all  flesh  wherein  is  the  breath  of  life  under 
heaven.  All  things  that  are  in  the  eai'th  shall  be  consmned. 
E.  v.,  to  destroy  all  flesh,  Avherein  (is)  the  breath  of  life,  from 
under  heaven ;  (and)  every  thing  that  (is)  in  the  earth  shall 
die. 

Gen.  7  :  21  ;  Heb.,  u — So  that — ighuo — exspLred — ^breathed  out 
[gave  up  the  ghost,  using  the  E.  V.  phrase  used  by  it  in  other 
places  where  the  Heb.  uses  this  single  word  ighuo\  every  flesh 
both  of  winged,  and  of  cattle,  .  .  .,  and  every  man.  [So  that  they 
all,  as  well  as  man,  have  an  E.  V.  ghost  to  give  up.] 

Gen.  7  :  22  ;  Heb.,  Every  which  nshrat  ru-ach  chayini — breath 
of  breath  of  lives — spirit  of  spirit  of  lives — soul  of  soul  of  lives, 


THEOLOGY   OF   THE   BIBLE.  9 

in  the  breathing  members — breathing  places — of  him,  of  all 
which  on  the  dry,  died.  [For  nshme^  here  used,  Gesenius  gives 
breath ;  spirit ;  soul ;  sajdng,  it  is  equivalent  to  en-pTxsh  /  by- 
metonymy,  says  he,  that  which  has  breath ;  giving,  also,  the  Lat. 
word  anvmans  as  equivalent  to  it ;  and  to  show  that  ouhme,  the 
word  used  in  this  verse,  is  equivalent  to  en-phsh^  he  cites  Deut. 
20 :  16,  and  Joshua  10  :  14  ;  in  each  of  which  this  word  nshme  is 
the  Heb.  word.]  The  Gr.,  in  7  :  22,  has  simply,  i^notn  zoes — breath 
of  life  [being  the  sense,  in  short.  The  Gr,  noun  ^;woe  is  from  the 
verb  jmeo — to  breathe,  to  blow ;  and  the  Gr.  noim  pneuma — 
breath,  is  from  the  same  verb.  For  2>n€uma,  the  Lat.,  most  fre- 
quently, gives  spit'itus ;  and  the  Ital.,  spinto,  which  is  the  Lat. 
splritus,  with  the  Ital.  termination ;  and  these  are  the  Lat.  and 
Ital.  words  where  the  Douay  and  E.  Y.  so  often  have  the  AngU- 
cized  Lat.  word  spirit].  The  Lat.,  in  Gen.  V  :  22,  is :  And  all  in 
which  sinraciiliim  vitCB — a  breathing  vent  of  life  .  .  .  died.  Douay, 
And  aU  things  wherein  there  is  the  breath  of  life  on  the  earth 
died.  Ital.,  every  which  had  Jiato  cValito  di  vita — breath  of  the 
breath  of  life — in  his  nostrils,  of  every  that  which  (was)  on  the  diy, 
died.  E.  V.,  All  in  whose  nostrils  (was)  the  breath  of  life,  of  aU  that 
(was)  on  the  dry  (land),  died.  [We  thus  see,  that  the  E.  Y.  word 
ghost  means  breath  ;  and  that  every  breathing  creature  has  a  ghost 
to  give  up.  But,  lest  this  should  become  apparent  to  the  reader 
of  the  E.  Y.,  it  never  gives  a  ghost  to  any  breathing  creature  but 
man.  The  Douay,  in  v.  21,  gives  "  aU  flesh."  Why  so  ?  The 
word  all  is  necessarily  distributive ;  for  every  breathing  creature 
has  its  own  breath.  And  the  E.  Y.  follows  the  Douay,  "  all 
flesh." 

Gen.  7 :  23  ;  Heb.  u — So  that — inih  [from  the  verb  mhe]  was 
wiped  off,  wiped  away,  blotted  out,  every  that  iqura — whatever 
lived — existed  (so  Gesenius,  iqion,  citing  this  verse,  and  Gen.  7  : 
4  ;  he  says  the  root  is  qirrn.^  for  which  he  gives,  to  stand ;  to  build 
up ;  and  for  iqiim  he  gives  "  whom  God  sets  up)  [so  that  the 
meaning  in  this  verse  7  :  23  may  be,  eveiy  erection — stature]  on 
the  face  of  this  achne,  land,  region,  coimtiy,  earth,  from  man  even 
to  cattle,"  &c.  The  Gr.  gives :  failed — went  out  [like  a  candle], 
every  to  anastema — that,  or,  the,  erection — stature,  or,  every  erec- 
tion— stature  [if  the  Gr.  to  is  here  taken  to  be  the  Gr.  article ;  for 
its  article  is  not  to  be  rendered  where  it  is  used  before  a  noun  used 
in  an  abstract,  general  sense],  which  was  on  tes — that,  or,  the,  land 
— earth,  from  man  even  to  cattle,  &c. 


10  THEOLOGY   OF   THE   BIBLE. 

Gen.  9  :  2,  uses  literal  language  :  E.  V.,  every  beast,  every  fowl 
of  the  air  [Heb.  of  those  heavens],  all  the  fishes  of  the  sea. 

Heb.,  But  bshi' — ^flesh — in,  with,  en-phsh — the  breath — soul — of 
it,  d'm,  the  blood,  of  it,  ye  shall  not  eat — eat  not  [the 
future  tense  is  frequently  put  for  the  imperative  mood] 
(as  in  the  commandments,  says  Gesenius) :  Gr.,  But  flesh  in — with 
— ^blood  of  psucM  eat  not.  Lat.,  Except  that  flesh  with  the  blood 
you  shall  not  eat.  Douay,  Saving  that  flesh  with  blood  you  shall 
not  eat.  [Keither  the  Lat.  nor  the  Douay  gives  any  word  for  the 
Heb.  nplish — Gr.  jysuche,  in  this  verse.]  Ital.,  But  yet  eat  not  the 
flesh  with  its  anima  [Graglia,  soul]  (which  is)  its  blood  [i.  e, 
which  its  blood  is  ;  the  blood  is  the  anima  of  it].  E.  V.,  But  flesh 
with  the  life  thereof  (which  is)  the  blood  thereof  [i.  e.  which  the 
blood  thereof  is],  ye  shall  not  eat. 

Heb.,  And  besides,  dm — the  blood — of  you  for  en-phsh  of  you 
[i.  e.  which  is  necessary  for,  maintains,  the  en-phsh 
of  you],  I  will  demand ;  from  the  hand  of  every  chay- 
ah — breathing — I  will  demand  it ;  u — yea,  from  hand  of  that  man  ; 
from  hand  of  man  brother  of  him,  I  will  demand  en-phsh  of  that 
man.  The  Gr.  has  psucM  twice.  The  Lat.  has  anima  twice.  The 
Ital.  has,  first,  your  blood  of  your  persOjSts  ;  and,  next,  I  will  ask 
again  (account)  of  the  life  of  the  man.  Douay,  For  I  will  require 
the  blood  of  your  lives  at  the  hand  of  every  beast,  and  at  the  hand 
of  man,  at  the  hand  of  every  man,  and  of  his  brother,  will  I  require 
the  life  of  man.  The  E.  V.  gives,  first,  your  lives ;  and,  next,  the 
life. 

Heb.,  And  with  en-phsh  He  chay-ah  which  with  you,  of  fowl, 

and  of  cattle.    Gr.,  every  psucho  zosa.     Lat.,  every  ani- 

tnam  vivetit^m.    Ital.,  And  with  every  animal  vivente. 

Douay,  And  with  every  living  soul  that  is  with  you,  as  well  in  all 

birds,  as  in  cattle,  &c.    E.  V.,  And  with  every  living  creature  that 

(is)  with  you,  of  all  fowl,  &c. 

Heb.,  .  .  .  every  en-phsh  chay-ah  which  with  you.     Gr.,  every 

psuche  zosa.     Lat.,  every  anima  vivens.     Ital.,  all  the 

animali  viventi.    Douay,  and  to  every  living  soul  that 

is   with  you.     E.  V.,  and  every   living  creature  that    (is)    with 

you. 

Heb.  Every  en-pJish  chay-ah  of  every  flesh  [breathing  flesh,  of 

course  ;  flesh  is  here,  as  in  many  other  places,  used,  by 

Synecd.,  for  the  whole  coi-poreal  breathing  (and  thereby 

living)  creature  ;  as  we  shall  see  that  en-phsh — breath,  alone,  is,  by 


THEOLOGY   OF  THE   BIBLE.  11 

the  same  figm-e,  used  to  express  the  same  thing :  flesh,  i.  e.  the 
animal  organism,  and  breathy  being  the  two  component  parts,  each 
essential,  of  the  breathing  creature].  Gr.,  qy^vj  psuche  zosa.  Lat., 
every  cmima  vivente  which  quickeneth — maketh  alive — a  flesh. 
Douay,  and  with  every  living  soul  that  beareth  flesh.  Ital.,  and 
every  animal  vivente  of  whatever  flesh.  E,  V.,  and  every  living 
creature  of  all  flesh. 

Heb.,  .  .  .  every  en-phsh  chay-ah  of  every  flesh  Avhich  upon 
this  earth.    Gr,,pst^cAe  sdsa  of  every  flesh.     Lat.,  every 
anima  vioens  of,  &c.     Douay,  and  every  liviiig  soul  of 
all  flesh  which  is  upon  the  earth.     Ital.,  and  every  animal  vivente^ 
of  whatever  flesh  that  (is)  upon  the  earth.     E,  V.,  and  every  living 
creature  of  all  flesh  that  (is)  upon  the  earth. 

Gen.  9:  17;  Heb,,  .  .  .  between  me  and  between  every  flesh 
which  upon  this  earth  [every  fleshy  here,  means,  of  course,  every 
breathing  flesh  ;  and  is  equivalent  to  the  idiom,  every  en-phsh 
chay-ah  of  every  flesh,  in  verse  16.  The  Heb.  uses  between  twice 
as  above.]  The  Gr.  is,  between  me  and  between  every  flesh.  Lat., 
between  me  and  every  flesh.  Douay,  between  me  and  all  flesh 
upon  the  earth.  Ital.,  between  me  and  every  flesh  that  is  (upon  the 
earth).     E.  V.,  between  me  and  all  flesh  that  (is)  upon  the  earth. 

["We  thus  see,  that  in  the  first  nine  chapters  of  the  Bible,  the 
Heb.  uses  its  idiom,  en-phsh  chay-ah^  ten  times,  namely.  Gen.  1  : 
20,  21,  24,  30  ;  Gen.  2:7;  2:  19;  9:  10,  12,  15,  16.  That  in 
every  one  of  these  verses  the  Gr.  uses  its  word  psuche  ;  and  in  all 
but  Gen.  1  :  21  and  30  uses  psuche  zosa ;  using  in  Gen.  1 :  21, 
psuche.  zoon,  and  in  Gen.  1 :  30,  psuche  zoes.  That  in  every  one 
of  the  ten  places  the  Lat.  has  anima  vivens.  That  in  five  of  them 
the  Douay  gives,  living  soz/Z,  namely,  Gen.  2:7;  9:  10;  9:  12, 
15,  16.  That  the  Ital.  gives,  aniina  vivente  in  Gen.  1 :  30,  and  the 
same  two  words  in  Gen.  2:7;  and  gives  animal  vivente  in  the 
others,  except  in  2  :  19,  where  it  gives  its  word  animale  alone. 
And  that  the  E.  V.  gives  livitig  soul  but  once,  namely,  in  Gen. 
2  :  7.  And  we  see,  that,  in  nine  of  these  ten  places,  the  Heb. 
idiom  en-phsh  chay-ah  is  applied  to  all  breathing  ci-eatmes  of  every 
grade.  We  shall  see  in  the  sequel  that,  after  having  thus  given 
ten  times  its  idiom  en-phsh  chay-ah,  the  Heb.  uses  very  frequently 
its  one  word  en-phsh — breath  (E.  V.  soul  in  Gen.  2  :  7),  alone, 
to  signify  the  breathing  creature,  leaving  its  word  chay-ah  to  be 
understood ;  as  our  ecclesiastics,  after  using  their  words  imm,ortal 
soul  sufiiciently,  use  their  word  soul   alone,  leaving    their    word 


12  THEOLOGY   OF   THE   BIBLE. 

immortal  to  be  understoocl.  Indeed,  in  common  conversation, 
among  self-styled  orthodox  of  every  class,  tlie  single  word  soicl 
is  used  to  express  the  tenet,  the  immortal  soul.'] 

Heb.  And  took  Abram  Sarah,  wife  of  him  .  .  .  and  those  en-phsh 
which  they  had  acquired  in  hhrn — Charen,  and  they 
went  forth  to  go  into  arts — the  land — Canaan.  Gr., 
every  psucM  which,  &c.  Lat.,  and  the  animas  which.  Ital.,  the 
PERSONS  that  they  had  acquired  in  Charan.  Douay,  and  the  souls 
which  they  had  gotten  in  Haram.  (Geseuius,  mider  n^^hsh,  renders, 
"  and  the  slaves  which  they  had  obtained,"  citing  this  verse.)  E.  V., 
the  souls,  &c. 

Heb.,  ...  so  that   it  may  be  well  for  me,  and  may  breathe 
— live — eii-phsh — the  breath — soul — of  me  on  account 

Gen.  sii.  13.         c       ^  f^  ^  t  r-  T 

01  thee.  Gr.,  the  psuche  oi  me.  Lat.,  my  amma. 
Ital.,  and  life  to  me  may  be  preserved.  Douay,  and  that  my  soul 
may  live  [i.  e.  that  I  may  live].  E.  V.,  and  my  soul  shall  live  be- 
cause of  thee. 

Heb.,  .  .  .  give  to  me  those  e^i-phsh.      Gr.,  give  to  me  those 
men  [for  the  Heb.  en-pJis/i].     Lat.,  give  me  the  animas. 

Gen.  xiv.  21.     ^         ■-  .  ■,  t     i         • 

Douay,  give  me  the  2')eii'sons.  Ital.,  give  me  the  2)erso}is. 
E.  v.,  give  me  the  perso7is. 

Heb.  u — But — uncircumcised  male,  whose,  &c.,  ic — even — 7ikrte 
[from  the  verb  krt]  shall  be  extirpated,  destroyed, 
killed,  cut  off,  joerish,  fail,  that  en-phsh  [the  uncircum- 
cised male]  out  of  the  people  of  her.  Gr.,  exolothreuthesetai  [from 
the  verb  exolothreuo] — shall  be  annihilated,  exterminated,  destroyed 
fundamentally,  be  lost,  come  to  nothing,  t\\dX psuche.  [See  Donne- 
gan's  and  Groves'  Lex.,  exolothreuo.]  Lat.,  delehitur  [from  deleo] — 
BhaU  be  blotted  out,  expunged,  destroyed,  abolished,  extinguished, 
that  anima.  Ital.,  let  such  di  person  be  rlcisa — shortened,  cut  short, 
cut  off,  from  his  people.  [What  more  significant  than,  to  shorten, 
cut  short,  cut  off  a  breath.]  Douay,  that  soul  shall  be  destroyed 
out  of  his  people.  E.  V.,  that  soul  shall  be  destroyed  from  his 
people. 

Heb.,  .  .  .  slip  away,  escape,  on  en-phsh  of  thee,  .  .  .  escape, 
lest  thou  perish.  Gr.,  saving,  save  thine  own  psuche^ 
[i.  e,  thyself.]  Lat.,  save  thy  anbna,  .  .  .  save  thyself, 
lest  also  thou  at  once  pereas  [from  pereo]  be  annihilated,  cut  off, 
killed,  perish.  Ital.,  escape,  on  thy  anhna.,  .  .  .  escape  toward  the 
mountain,  that  sometime  thou  perish  not.  Douay,  save  thy  life  : 
.  .  .  save  thyself  in  the  mountain,  lest  thou  be  consumed.     E.  V., 


THEOLOGY   OF   THE   BIBLE.  13 

escape  for  thy  life  /  .  •  .  escape  to  the  mountain,  lest  thou  be  con- 
sumed. 

Heb.,  .  .  .  the  kindness  which  thou  hast  done  by  me  in  this 
keeping  alive  en-phsh  of  me  ;  u — but — I  shall  not  be 
able  to  escape  to  that  momitain,  for  fear  may  come 
upon  me  Avhich  bad,  hurtful,  and  die  I.  Gr.,  which  thou  didst 
by  me,  of  the  to  cause  to  breathe — live — the  psuchc  of  me ; 
but  .  .  .  me  and  I  die.  The  Lat.  has,  first,  that  thou  mightest 
save  my  anim,a  /  and  then  has,  I .  .  .  me  ...  I.  Ital.,  toward 
me  by  preserving  in  life  the  my  person ;  but  I  shall  not  be 
able  to  escape  .  .  .  that  the  harm  not  to  me  reach,  whence  I  die. 
Douay,  to  me  in  saving  my  life^  and  I  cannot  .  .  .  lest  some  evil 
seize  me,  and  I  die.  E.  V.,  unto  me  in  saving  my  life ;  and  I 
cannot  escape  .  .  .  lest  some  evil  take  wze,  and  I  die. 

Heb.,  ...   let  escape  now  thither,  m — so   that — may  live  en- 
phsh   of  me — the   breath — soul — of  me.      fit  is  the 

7    7/,,.  ^    n       ■,         ^         •  -IT  Gon.  xix.  20. 

en-phsh  of  him,  used  lor  he,  that  is  to  escape  and  live. 
The  Heb.  mode  of  expression  here  is  equivalent  to,  let  me  escape, 
so  that  I  may  live.]  (Gesenius  under  hie,  for  the  last  two  Heb. 
words  in  this  verse,  gives,  "  my  soul  liveth,"  i.  e.,  says  he,  I  remain 
alive,  citing  this  verse,  and  Gen.  12:  13;  Isa.  55 :  3 ;  Jerem.  38: 
17  and  20.)  The  Gr.  in  Gen.  19 :  20  is,  the  psuche  of  me.  The 
Lat.  is,  and  I  shall  be  saved  in  it  .  .  .  and  shall  live  my  anima. 
Ital.,  (let)  that  I  me  save  there,  .  .  .  and  my  person  shall  remain  in 
life.  Douay,  and  I  shall  be  saved  in  it,  and  my  soul  shall  live.  E. 
v.,  O  let  me  escape  thither,  and  my  soul  shall  live. 

Heb.,  ...  if  it  be  en-phsh — the  breath — soul — [for  desire]  of 
you.     Gr.,  if  you  have  in  the  psuche,  of  you.     Lat., 

i„    .         ,  .  -r^  .„    .         ,  '       Gen.xxiii,  8. 

If  it  please  your  amm,a.      Douay,  it   it  please  your 

soul.     Ital.,  if  ye  have  in  the  mind — in  mind  [without  our  article]. 

E.  v..  If  it  be  your  mind. 

Heb.,  And  make  for  me  seasoned  food  like  what  did  love  I,  and 
bring  to  me  u — that — I  may  eat,  so  that  may  bless  thee 
en-phsh  of  me,  the  breath  of  me,  before  that  I  die.  Gr., 
that  may  bless  thee  the  psuche  of  me  before  the  to  die  me.  Lat., 
and  my  anima  may  bless  thee.  Douay,  and  my  soul  may  bless 
thee  before  I  die.  Ital.,  that  my  anima  thee  may  bless  before  that 
I  die.    E.  v.,  that  my  soul  may  bless  thee  before  Zdic. 

Gen.  27 :  7  ;  E.  v.,  that  I  may  eat  and  bless  thee  before  ray  death. 

Gen.  27  :  10  ;  E.  V.,  that  he  may  eat,  and  that  he  may  bless  thee 
before  his  death. 


14  THEOLOGY   OF  THE   BIBLE. 

Heb.,  .  .  .  eat  of  hunting  of  me,  that  may  bless  me  en-phsh  of 
thee.     Gr.,  that  may  bless  me  the  psicche,  of  thee.  Lat., 

Gen.  xxvii.  19.  -,-,■,  -A 

thy  amma.  Ital.,  thy  anima.  Douay,  that  thy  soul 
may  bless  me. 

Heb.,  .  .  .  that  may  bless  thee  en-phsh  of  me.     Gr.,  that  may 
bless  thee  the  psucM  of  me.     Lat.,  mv  anima.    Ital., 

Gen.  xxvii.  25.  t-.  ,  '       ^  ' 

my  amtna.    Douay,  that  my  soul  may  bless  thee. 
Heb.,  .  .  .  that  may  bless  me  en-phsh  of  thee.     Gr.,  that  may 
bless  me  the  psuche  of  thee.     Lat.,  thy  anima.     Ital., 

Gen.  xxvii.  31.      ,  .  "L.  .  ,  ,  ,  , 

thy  amma.     Douay,  that  thy  soul  may  bless  me. 
Gen.   27  :  33  ;    E.  V.,  .  .  .  and  I  have  blessed  hun.      27  :  34, 
E.  v.,  .  .  .  bless  me  also,  O  my  father.     2Y  :  36,  E.  V.,  .  .  .  hast 
thou  not  reserved  a  blessing  for  me  ? 

Heb.,    V.  31,  .  .  .  and  was   delivered — saved — en-phsh  of  me. 
Gr.,  and  was  saved  from  death  the  psuche  of  me.    Lat., 

Gen.  xxsii.  30,  _  p  ^  .      ^ 

and  sale  facta  est — was  made  [the  Lat.  passive] — my 
anim,a.  Douay,  and  tny  soul  has  been  saved.  Ital.,  v.  30,  and 
yet  the  life  to  me  is  been  saved — preserved.  E.  V.,  v.  30,  and  my 
life  is  preserved. 

Heb.  And  was  glued  en-phsh  of  him  to  Dinah,  u — yea  iaheh — he 
breathed  after  [for,  earnestly  desired]  that  girl.  [The 
verb  is,  aheb,  and  is,  plainly,  an  onomatopoietic.  The 
Heb.  He  is  the  middle  letter,  and  is  sounded  with  an  aspiration  as 
our  h  in  holy ;  sound  the  word  in  two  syllables  a-heb  ;  inspiring  «, 
sounded  as  in  our  word  far,  and  exspire  heh?^  The  Gr.  uses  psuche. 
Lat.,  And  conglutinata  est  [Lat.  passive] — was  glued  the  anima 
of  him  with — together  with — her.  Ital.,  And  his  ^nind  si  apprese 
[Ital.  passive] — was  drawn  to — Dinah  .  .  .  and  he  loved  that  young 
person.  Douay,  And  his  soul  was  fast  knit  unto  her  ;  and  he  com- 
forted her.  E.  V.,  And  his  soul  clave  unto  Dinah,  and  he  loved 
the  damsel. 

Gen.   34:  19;    E.  V.,  .  .  .  because  he  had  delight  in  Jacob's 
daughter  [Dinah]. 

Heb.  And  it  was — it  occurred,  in — with — tsat  [from  the  verb 
?'fea],  to  go  out — go  forth — en-phsh  of  her,  for  died 
she,  that  she  called  name  of  him,  byi  amii — son  of 
misfortune — sorrow — of  me.  [We  say,  with  her  last  breath  she 
said  so  and  so.]  The  Gr.  is.  In  the  to  let  go  her  [we  say,  in 
her  letting  go]  ten  psychen  [the  accusative],  the  breath.  Lat,  in, 
or,  with,  the  going  out  anima  by  reason  of  pain  she  called,  &c. 
Ital.,  And  as  her  anima  departed,  for  she  died,  she  put  name  to 


THEOLOGY   OF   THE  BIBLE.  15 

that  son,  Ben-oni.  Douay,  And  when  her  soul  was  departing  for 
pain,  and  death  was  now  at  hand,  she  called  the  name  of  her  son 
Benoni.  E.  V.,  And  it  came  to  pass,  as  her  soul  was  in  departing, 
for  she  died,  that  she  called  his  name  Ben-oni.  [I  once  asked  the 
graduate  and  D.  D.  before  mentioned,  if  he  recollected  the  Gr.  of 
this  verse  (I  did  not  ask  him  if  he  had  ever  seen  it).  He  said  he 
did  not.  I  gave  him  the  Gr.,  and  asked  him  how  he  would  render 
it.  He  said  he  did  not  know  what  to  do  with  tm  psuchtn  in  the 
accusative ;  and  asked  me  to  repeat  the  Gr.  I  did  so.  He  again 
said,  he  did  not  know  what  to  do  with  tin  psiichen  in  the  accusa- 
tive (her  soul  in  the  E.  V.,  is  in  the  nominative,  as  if  active). 
After  a  pause,  he  asked  me  how  I  rendered  the  Gr.  I  then  rendered 
it  thus :  in  her  letting  go  the  breath,  for  she  died,  she  called,  &c. 
He  then  said,  he  had  no  doubt  I  rendered  it  right.  It  should  be 
stated,  that  this  gentleman,  after  graduating  at  Princeton  College, 
and  before  entering  the  Seminary,  enjoyed  the  advantage,  which  very 
few  enjoy,  of  being  a  tutor  in  the  college,  and  of  giving,  in  that 
capacity,  lessons  in  Gr.  I  cite  here  Ps.  146  :  4,  Heb.,  Shall  go  out, 
— go  forth — or,  going  out — going  forth  (the  same  verb  itsa  used 
in  Gen.  35  :  18),  ru-ach  of  him — the  breath  of  him,  he  returneth,  or, 
shall  retm-n,  to  the  ground — the  earth — of  him.  The  Gr.  here  is, 
shall  go  out — go  forth — the  pneuma  of  him.  Lat.,  shall  go  out — 
come  out — end — spiritus — the  breathing,  or,  breath,  of  him.  Douay, 
His  spirit  shall  go  forth,  and  he  shall  return  into  his  earth.  Ital., 
His  /a^o— breath— shall  go  out— end,  and,  etc.,  E.  V.,  His  breath 
goeth  forth,  etc.  The  Psalter  version,  given  in  the  Prayer  Book, 
for  the  thirtieth  day  is.  For  when  the  breath  of  man  goeth  forth, 
he  shall  turn  again  to  his  earth.  [The  Heb.  ruh,  sounded  in  two  syl- 
lables, ru-ach,  is  an  onomatopoietic.  Gesenius  defines  the  verb  ruh, 
to  breathe,  especially,  says  he,  with  the  nostrils,  an  onomatopoietic, 
says  he,  like  the  cognate ^AmA  [the  two  syllables  of  which  are^Aw-«A], 
especially  with  the  mouth,  says  he  ;  and  he  defines  the  noun  ruh— 
ru-ach,  breath,  spirit,  [the  Lat.  word  s^nritus,  the  Lat.  termination  z(s 
struck  off],  breath  of  the  nostrils,  snufiing,  snorting,  citing  Job  4:9; 
Ps.  18:  16,  E.  v.,  V.  15;  Zech.  6:8;  Prov.  29:  11  and  others; 
and  gives  for  it,  also,  breath  of  the  mouth,  air  in  motion,  wind.] 

Gen.  35  :  19 ;  Heb.  w— So  that  died  rhl—r,  ach,  el— Rachel ;  and 
was  buried  in,  etc.  [equivalent  to,  she  let  go  the  e?i-j)hsh,  Gr., 
2JSi(che,  in  v.  18].  Gr.,  died,  indeed,  Rachel.  Lat.,  died  then 
Rachel.  Douay,  so  Rachel  died.  Ital.,  and  Rachel  died.  E.  V., 
and  Rachel  died. 


16  THEOLOGY   OF  THE  BIBLE. 

Heb.  And  took  Esau  the  wives  of  him,  etc.,  and  all  en-phshs — 
the  breaths — souls — of  him  of  the'house — household — 
of  him  (for  persons  living  together  la  a  house,  says  Ges., 
under  hit — house,  citing  this  verse  and  others).  The  Gr.  has  here, 
and  all  the  somata — ^bodies — persons,  living  persons,  [for  the  Heb. 
all  en-phshs  ;  both  soma,  and  en-phsh,  being  used  by  Synecd.,  for 
the  whole  corporeal,  breathing  person.]  Lat.,  and  every  anima  of 
his  house — household.  Douay,  and  every  soul  of  his  house.  Ital., 
and  all  the  2^&^'sons  of  his  house.  E.  V.,  and  all  the  persons  of  his 
house. 

Heb,,  ...  let  us  not  smite  of  him  en-phsh,  the  breath — soul. 
Gr.,  ...  let  us  not  smite  him  in — to — jysuche.  [The 
whalemen  say,  strike  him  where  he  lives,  i.  e.  where  he 
breathes,  his  lungs.]  Lat.,  let  us  not  slay — ^kill — anima — the  breath, 
— soul — of  him,  wee — no  not — shed  blood.  Ital.,  let  us  not  smite 
him  to  death.  Douay,  Do  not  take  away  his  life  nor  shed  (his) 
blood  [nor  shed  blood].  Douay,  (his)  blood,  is  not  in  the  Heb.,  nor 
in  the  Gr,,  nor  in  the  Ital.  (Ges.  under  nice  gives  "  let  us  not  smite 
him  as  to  life,  so  that  he  may  lose  his  life."  [Heb.,  en-p/ish,]  i.  e., 
says  he,  let  us  not  kill  him,  citing  this  verse,  and  Lev.  24:  18; 
Deut.,  19:  6,  11. 

Heb.,  .  .  .  when  saw  we  distress  of  en-phsh — breath — of  him, 
[i.  e.,  his  distress,  distress  is  shown  in  the  breath.] 
Gr.,  .  .  .  the  pressure — compression  (metaphorically, 
says  Donnegan,  oppression — torture — affliction — anguish)  of  the 
psuche  of  him.  Lat.,  seeing  the  narrowness — contractedness — 
brevity — perplexity — difficulty — distress — of  anhna  of  him.  Ital., 
Since,  or,  in  that,  we  saw  the  vexation — anguish — of  the  his  anima. 
Douay,  .  .  .  seeing  the  anguish  of  his  soul.  E.  V.,  ...  in  that  we 
saw  the  anguish  of  his  sovil. 

Gen.  42  :  22  ;  E.  V.,  .  .  .  do  not  sin  against  the  child  .  .  .,  also 
his  blood  [for,  life,  equivalent  to  en-phsh^  is  required. 

Gen.  42  :  33. ;  E.  V.,  .  .  .  the  famine  of  yom-  households,  [we 
have  e7i-phshs  famished  with  hunger.] 

Gen.  44  :    18. ;  Heb.,  .  .  .  and  let  not  be  kmdled — burn — the 
nostrils  [equivalent  to  en-phsh — the  breath]  of  thee. 

Heb,,  ...  as  en-phsh  of  him  [the  father]  is  bound  up  in — with 

— en-phsh  of  him  [the  boy].     The  Gr.  \\.^%  psuche  twice. 

Lat.,  anim.a,  twice.    Ital,,  ...  to  whose  anima  the  his 

is  bound.    Douay,  .  .  .  whereas  his  life  dependeth  upon  the  life  of 

him.    E.  v.,  seeing  that  his  life  is  bound  up  in  the  lad's  life. 


THEOLOGY   OF   THE   BIBLE.  17 

Gen.  45  :  7  ;  E.  V.,  ...  to  save  your  Uves^  [Heb.  chay-ut,  plural 
of  chay-ah — breaths,  equivalent  to  en-phsh.^^ 

Gen.  45  :  12  ;  E.  V., .  .  .  that  (it  is)  my  mouth  that  speaketh 
unto  you  [my  mouth,  is  equivalent  to,  en-phsh  of  me — the  breath  of 
me,  and  to  ru-ach  of  me,  the  breath  of  me ;  Lat.,  spiritus,  of  me ;  my 
mouth,  en-phsh  of  me,  and  rurcich  of  me,  each  meaning,  by  Synecd., 
it  is  Zthat  speak]. 

Gen.  46  :  6  ;  E.  V.,  .  .  .  and  came  into  Egypt,  Jacob,  and  all  his 
seed  with  him ;  Heb.,  offspring,  equivalent  to  en-phsh,  before  given. 

Heb.,  .  .  .  every  e«-/)AsA  of  sons  of  him,  .  .  .  33.  Gr.,  all  those, 
or  the,  psiichai.     Lat.,  all  the  animce.    Ital.,  ...  all    ^       ,  .  , 

'  -*  '  Gen.  xlvi.  15. 

the  perso?is.    Douay,  all  the  souls. 

Heb.,  .  .  .  and  she  brought — bare — to  Jacob  sixteen  en-phsh. 
Gr.,  16  psuchas.     Lat.,  16  animas.    Ital.,  16  persons. 

'  -^  '  '  -^  Gen.  slvi.  18. 

Douay,  16  souls. 

Heb.  These,  sons  of  Rachel,  which  she  brought  forth — bare- 
to  Jacob,  en-phsh  fourteen.     Gr.,  all  those  psuchaL  four- 

^'        -^„  ^  ,  ^  '  Gen.  xlvi.  22. 

teen.     Lat.,  all  animm.    Ital.,  m  all   fourteen  persons. 
Douay,  all  the  souls,  fourteen. 

Heb.,  .  .  .  and  she  brought  forth — bare — these  to  Jacob,  every 
en-phsh,  seven.    Gr.,  .  .  .  all  those psychai,  seven.    Lat., 

11  .  T     1      •         n  -rx  Gen.  xlvi.  25. 

all  ammoe.,  seven.     Ital.,  m  all  seven  persons.     Douay, 
all  the  souls,  seven. 

Heb.,  Every  that  en-phsh  that  came  into,  with  Jacob,  Egypt, 
going  out — going  forth — of  haunch  of  him,  every  en- 
phsh,  66.    Gr.,  Al\  psuchai  ^hich  .  .  .,  all  those  psuchai, 
66.     The  Lat.  All  the  animm  . .  .,  66,  [using  anitnce  but  once].   Ital. 
All  the  persons — 66  [using  perso7is  but  once].      Douay,  All   the 
soitls — 66. 

Heb.  And  sons  of  Joseph, — en-phsh  two  ;  every  that  en-phsh  of 
the  house  of  Jacob  that  came  into  Egypt,  seventy.    Gr. 
has  psychai  three  times  in  this  verse.      Lat.,  animce, 
twice.     Ital.,   persons,  twice.    Douay,  two    souls — all  the  souls — 
were  seventy.     (See  E.  V.) 

Gen.  47  :  18 ;  Heb.,  .  .  .  not  is  left, — not  remains  .  .  .  except 
the  bodies  of  us  [i.  e.  the  corporeal,  breathing  persons,  body,  being 
put,  by  synecdoche,  for  the  whole  living  person,  equivalent  to 
en-phsh],  Gr.  here  has  soma,  [defined,  a  body,  a  person,  a  man ;  and 
we  have  had  the  same  word  soma  in  the  plural,  somata,  used  in 
Gen.  36  :  6,  for  the  Heb.  eri-phsh  in  that  verse.]  The  Lat.  in  Gen. 
4Y  :  18  has  corpus,  body  ;  [by  Synecd.,  the  whole  man,  says  Donne- 
2 


18    •  THEOLOGY   OF  THE  BIBLE. 

gan.]     Ital.,  .  .  .  our  bodies.     Douay,  ...  we  have  nothing  now 
left  but  our  bodies  [i.  e.  ourselves]  and  our  lands. 

Heb.  Into  the  sitting  together  (for  familiar  conversation,  says 
Ges.,  under  sud^)  of  them  let  not  enter  en-phsh  of  me  ; 
in  qel^  the  gathering  together  [for  merry-making]  of 
them  let  not  be  joined — united  together — Jcbd — the  liver  of  me  ;  for 
by — with — the  nostrils  of  them  [i.  e.  in  their  anger]  they  killed  aish 
— a  man,  and  in  the  pleasure — will — delight — of  them  they  ham- 
strung a  bull,  or,  rooted  out  a  leader,  or,  prince.     (Ges.  gives  Jchud^ 
instead  of  kbd^  citing  this  verse  ;  and  says  it  is  used  poetically  for, 
the  heart,  soul ;  [thus  making  it  equivalent  to  en-phsh  in  the  first 
part  of  the  verse  ;  which  it  plainly  is,  whether  we  render  it  liver,  or 
heart, — soul :  both  en-phsh  and  kbud^  or  kbd,  meaning  here,  by  synec- 
doche, the  whole  living  person ;]  if  kbiid  be  not  equivalent,  says  he,  to 
kbd — the  liver,  as  elsewhere  Ib^  says  he,  citing  Ps.  16:  9;  57:  9;  108: 
2.)     [In  Ps.  16  :  9,  the  Heb.  is,  therefore  rejoiced — was  glad — lb — 
the  heart — soul — ^mind — of  me,  u — yea  rejoiced — was  glad — leaped 
for  joy — exulted — kbud — the  liver — of  me ;  and  besides,  or,  also,  the 
flesh  of  me  (for,  7")  shall  lie  down  in  confidence.    In  Ps.  57 :  9,  E.  V., 
V.  8,  the  Heb.  has  the  same  word  kbud;  the  Heb.  there  is,  Arouse, — 
awake, — be  ardent — alert — arouse  thyself,  kbiid — liver — of  me  ;  and 
in  Ps.  108 :  2,  E.  V.,  v.  1,  the  Heb.  is.  Is  attentive  lb — the  heart — of  me, 
God,  I  will  celebrate  in  song,  u — yea,  shall  dance  kbud — the  liver — 
of  me.     It  is  the  natural,  pulsating  heart,  and  the  natural  liver, 
and  the  natural  en-phsh — ^breath,  which  the  Heb.  uses  figuratively,  to 
express  strong  emotions.     We  thus  see  that  Ges.  is  right  in  saying 
that  kbud  is  equivalent  to  Ib^  in  figurative  application.]     Ges.  then 
proceeds  to  say,  under  kbud^  that  it  is  used  with  the  feminine,  like 
its  synonym  en-phsh,  citing  this  verse,  Gen.  49  :  6,  and  giving  in  its 
second   clause,  for  kbudi — "  my  soul    was   not    present   in  their 
assemblies,"  showing  that   kbud^  in   this  clause,  is  equivalent  to 
en-phsh  in  the  fii-st  clause  of  the  verse  ;  and  Ps.  16:9,  above  given, 
shows,  that  the  flesh  of  me  is  also  used  for  I.    They  are  all  instances 
of  Synecd.,  a  part  for  the  whole.     Ges.  defines  kbd^  liver  ;  and  says, 
it  is  the  heaviest  of  the  viscera,  both  in  weight  and  in  importance,  cit- 
ing Exod.  29  :  13,  22  ;  Lev.  3  :  4, 10  ;  and  Lam.  2  :  11,  in  which  the 
Heb.  is,  .  .  .  is  poured  out — profusely  expended — on  earth — ground 
— kbd — the  liver — of  me.     He  renders  it,  "  my  liver  is  poured  out 
upon  the  earth,"  hyperbolically  spoken,  says  he,  of  the  most  severe 
wounding  of  the  liver,  i.  e.,  says  he,  of  the  mind.)     In  Gen.  49  :  6, 
the  Gr.  gives,  the  psuche  of  me,  for  the  Heb.  en-phsh  of  me ;  and 


THEOLOGY   OF   THE   BIBLE.  19 

for  the  Heb.  khd  of  me,  gives,  the  pertaining  to  the  liver  of  me  .  .  . 
they  cut  the  sinews  of — maimed  by  cutting — a  bull.  (Donnegan, 
under  hepar — liver,  says,  "  the  seat  of  violent  passions,especially  anger 
and  love,  in  the  opinion  of  the  ancients),  [and  so,  equivalent  to  en-phsh^ 
and  to  lb,  each  of  which,  as  Ges.  tells  us,  is  used  as  the  seat  of  the 
various  emotions  of  the  mind.]  The  Lat.,  in  Gen.  49 :  6,  has,  first,  my 
anima  ;  and,  next,  my  glory — my  good  name ;  and  has,  they  under- 
mined a  wall.  The  Ital.  has,  first,  my  anima^  next,  my  glory ;  and 
has,  for  in  their  auger  they  have  slain — they  slew — men,  and  at  their 
will— pleasure — they  have  scattered — they  scattered — the  wall.  The 
Douay  has.  Let  not  my  soul  [i.  e.  Let  me  not]  go  into  their  counsel, 
nor  my  glory  be  in  their  assembly,  . .  .  they  undermined  a  wall.  E.  V., 
.  .  .  my  soul  .  .  .,  m,ine  honor.  .  .  .  they  digged  down  a  wall.  (In 
eachof  the  three  verses  cited  by  Ges.  from  Ps.,  the  E.  V.  has,  my  glory.) 
[As  to  the  rendering  of  this  verse,  see  at  end  of  Deuteronomy.] 


EXODUS. 

Heb.  u — so  that — every  en-phsh  gone  out — gone  forth — of  haunch 
of  Jacob,  seventy  en-phsh.     Gr.,  ...  all  the  psychai 
out  of  Jacob  were   seventy,   not   repeating  psychai. 
Lat.,  ...  all  the  animoe  out  of  the  thigh  of  Jacob.     Ital.,  ...  all 
the  persons  from  the  haunch  of  Jacob.     Douay,  And  all  the  souls 
that  came  out  of  Jacob's  thigh  were  seventy. 

Exod.  1:14;  Heb.,  ic — so  that  they  made  bitter  chay-hn  [plural 
of  chay-al{\  the  breathings — breaths — of  them  by  hard  bondage. 

Exod.  1 :  18  ;  E.  V.,  .  .  ,  and  have  saved  the  men  children  alive. 

Exod.  1 :  22  ;  E.  v.,  .  .  .  every  son  that  is  born. 

Exod.  2  :  12  ;  E.  v.,  ...  he  slew  the  Egyptian,  and  hid  him  in 
the  sand.  '  [The  verb  is  thmn,  "  specially  in  the  earth  ; "  to  bury, 
says  Ges.,  citing  this  verse  and  others.] 

Exod.  2  :  20  ;  E.  v.,  .  .  .  that  he  may  eat  bread. 

Exod.  3  :  10  ;  E.  v.,  .  .  .  that  thou  mayest  bring  forth  my  peo- 
.ple  out  of  Egypt,  [en-phshs  went  into  Egypt.] 

Heb.,  .  .  .  for  are  dead  all  those  men  which  seeking  for  en-phsh 
of  thee.     G.,  .  .  .  the  psuche  of  thee.     Lat.,  .  .  .  thy 

T     1  ,  .  T^  n         -,  Exod.  iv.  19. 

amma.     Ital.,  .  .  .  thy  anim.a.     Douay,  .  .  .  for  they 

are  all  dead  which  sought  thy  life.    E.  V.,  .  .  .  which  sought  thy  life. 


20  THEOLOGY   OF  THE  BIBLE. 

Exod.  4 :  21 ;  Heb.,  .  .  .  w — but — I  will  tie  fast — ^hold  fast — 
make  firm — lb — the  heart — soul — mind — of  him. 

Exod.  6:9;  Heb.,  .  .  .  u — ^but — they  listened  not — attended 
not — to  Moses  from, — by  reason  of,  shortness  of  ru-ach — breathing, 
— breath.  Gr., .  .  .  from, — by  reason  of — oligopsuchia  [compomided 
of  oligos — little — slender — short,  and  psuclie — breath — soul] — 
shortness  of  breath.  Lat,  ...  by  reason  of  brevity — difficulty — 
trouble — distress — of  spiritvs — breathing,  [we  have  this  expressed 
with  en-phsh^  Gr.^psuche^  Lat.,  anima,  in  place  oiru-ach\  The  Ital. 
in  Exod.  6  :  9  is,  .  .  .  through — by  reason  of — the  anguish — ^vexa- 
tion— of  the  spirito  (of  them).  Douay,  .  .  .  for  anguish  of  spirit. 
E.  v.,  .  .  .  for  anguish  of  spirit. 

Exod.  10  :  3  ;  E.  v.,  .  .  .to  humble  thyself. 

Exod.  10 :  7 ;  E.  v.,  .  .  .  How  long  shall  this  man  be  a  snare 
unto  us  [we  have,  a  snare  to  en-phsh  of  you,  i.  e.  a  snare  to  you.] 

Exod.  10  :  11 ;  E.  v.,  ...  for  that  ye  did  desire. 

Exod.  10 :  28  ;  E.  V.,  .  .  .  take  heed  to  thyself. 

Heb.,  .  .  .  the  family  of  him,  at,  or,  as,  the  number  of  en-phsh  y 
man  [for  every  man]  according  to  mouth  to  eat  of  him. 

Exodus  xii.  4.     ^'-  ,.  ,,  ,r.. 

Gr.,  .  .  .  accordmg  to  the  number  psychon  [genitive 
plural  oi  p>sychc\  ;  each  one  to  suffice  to  him.  Lat.,  .  .  .  according 
to  the  number  of  animas.  Ital.,  ...  of  his  house,  with  a  certain 
number  of  persons,  .  .  .  according  as  each  one  can  eat.  Douay, 
...  to  his  house,  according  to  the  number  of  souls  which  may 
be  enough  to  eat  the  lamb.  E.  V.,  according  to  the  number  of 
souls,  etc. 

Heb.,  .  .  .  for  every  eating,  for,  eater  .  .  .  u — even — nJcrte  [see 
Gen.  1 V  :  14  for  the  meaning  of  this  word]  that  en-phsh. 

Exod.  xii.  15.  ,        ,  ,  r  ^  -^       -, 

Gr.,  .  .  .  exolosthreutJiesetai  [see  Gen.  Iv:  14]  that 
psuche.  Lat.,  peribit — shall  be  annihilated — ^lost — destroyed — 
thrown  away — spent  in  vain — cut  off — perish — that  anima  out  of 
Israel.  Ital.,  .  .  .  that  person  shall  be  shortened — cut  short — cut 
off.     Douay,  .  .  .  that  soul  shall  perish  out  of  Israel. 

Heb.,  .  .  .  only  what  to  eat  for  every  ervphsh.  Lat.,  .  .  .  save 
those  which  to  eating  pertain  [not  using  its  word  ani- 

Exod.  xii.  IG.  n         -r^  ^  ,,.,-,, 

ma\.  Douay,  .  .  .  except  those  things  that  belong  to 
eating,  [not  using  its  word  soul^  Ital.,  .  .  .  that  each  person  must 
eat.     E.  v.,  .  .  .  save  (that)  which  every  inayi  must  eat. 

Heb.,  ...  for  every  eating — eater  .  .  .  u — even — nkrte  [see 
Gen.  17  :  14]  that  en-phsh.  Gr.,  .  .  .  exolothreuthe — 
setai  [see  Gen.  17:  14]  that;t?swcAe.    Lat.,  .  .  .peribit 


THEOLOGY   OF  THE  BIBLE.  21 

[see  Exod.  12:  15]  that  anima.  Ital.,  .  .  .  that  person  shall  be 
shortened — cut  short — cut  off.  Douay,  ...  he  that  shall^  ...  his 
soul  [i.  e.  he]  shall  perish. 

Exod.  12  :  20  ;  E.  V.   Ye  shall  eat  nothing  leavened. 

Exod.  12  :  21  ;  E.  V.,  .  .  .  take  you  a  lamb  according  to  your 
families  [equivalent  to,  as  the  number  of  en-phshs,  in  12  :  4.  12  : 
43  ;  E.  v.,  .  .  .  there  shall  no  stranger  eat  thereof. 

Exod.  13  :  17  ;  [The  same  Heb.  verb,  nJim^  is  used  here  as  in 
Gen.  6  :  6.     See  that  verse.] 

Heb.,  .  .  .  shall  be  satiated  of — out  of — from — them,  en-phsh 
of  me.     Gr.,  ...  I  will  satiate  psuche  of  me.    Lat.,  .  .  . 

'  ^  Exod.  XV.  9. 

shall  be  filled — satisfied — my  anima.      Ital.,  .  .  .  my 

anima  shall  be   satiated  of — from — them.     Douay,  .  .  .  my  soul 

shall  have  its  fill.     E.  V.,  .  .   .  my   lust  shall  be   satisfied  upon 

them. 

Exod.  16  :  12  ;  Heb.,  .  .  .  ye  shall  be  satiated  with  bread. 

Heb.  This,  that  thing  which  hath  appointed  Jehovah,  gather  of 
it,  man  according  to  mouth  to  eat  of  him  [i.  e.  of — be-  .  ,„ 

1  .  T  ,>       -1    n  „  .  T  Eord.  xvi.  16. 

longmg  to — his  family],  an  om,er  of  going  round,  ac- 
cording to  number  of  en-phshs  of  you  .  .  .  Let  man  for  which  [them 
which]  in  the  tent  of  him  take.  Gr., .  .  .  according  to  head  [for  the 
Heb.  mouth],  according  to  number psi(ch67i  of  you.  Lat.,  .  .  .  for 
each  head,  according  to  number  of  your  animas.  Douay,  ...  a 
(/omer  for  every  man,  according  to  the  number  of  your  soids  that 
dwell  in  a  tent.  Ital.,  ...  an  omer  for,  or,  by,  head  according  to 
the  number  of  your  persons  ;  take  every  one,  for  (them)  that  (are) 
in  his  tent — pavillion.  E.  V.,  .  .  .  every  man  according  to  his  eat- 
ing, an  omer  for  every  man  (according  to)  the  number  of  your  per- 
sons ;  take  ye  for  (them)  which  (are)  in  his  tents. 

Exod.  16  ;  18  ;  Heb.,  .  .  .  man  to  mouth  to  eat  of  him  gathered. 
Gr.,  .  .  .  every  one  for  tous — those  of — belonging  to — himself. 
Lat.,  .  .  .  evey  one,  according  to  what  they  could  eat  [not  the  true 
idea].  Douay,  .  .  .  every  one  according  to  what  they  were  able  to 
eat  [following  the  Lat.  in  its  mistake.]  Ital.,  .  .  .  each  one  for  his 
to  eat.  E.  v.,  .  .  .  every  man  according  to  his  eating.  [The  same 
mistake  the  Lat.  and  Douay  make ;  or,  mistaking  the  meaning  of 
the  Italian.] 

Exod.  19  :  12  ;  E.  v.,  .  .  .  take  heed  to  yourselves  .  .  .  whoso- 
ever toucheth  the  mount  shall  be  surely  put  to  death. 

Exod.  20  :  V  ;  Heb.,  .  .  .  for,  not  will  hold  guiltless  Jehovah, 
who  [for,  him  or  her  who]  taketh  the  name  of  Him  in  vain. 


22  THEOLOGY   OF  THE   BIBLE. 

Exod.  21  :  12  ;    Heb.  Smiting  man  [for,  a,  or,  the,  smiter  of  a 
man]  u—^o  that — he  die ;  of,  or,  with,  death  shall  die. 

Exod.  21  :  16  ;  Heb.  And  stealing  man  [for,  a,  or,  the,  stealer 
of  a  man],  and  selling  him  .  .  .  of — with — death  shall  die. 

Heb.  u — But — if  ha?'m  be — exist,  u — then,  thou  shalt  give — put 
— en-phsh  for  en-phsh.      Gr.,  .  .  .  psuche  for  psuche. 
Lat.  .  .  .  anima  for  anima.     Douay,  Ital.,  and  E.  V., 
.  .  .  l^fe  for  life. 

Heb.  If  expiation  be  set  upon,  u — then — he  shall  give  kphr — 
redemption  price  of — en-phsh  of  him,  according  to  what 
is  set  upon  him.  (Ges.,  under  Icphr^  gives  for  the  Heb. 
here,  the  redemption  price  of  his  life  [Heb.  e7i-phsh,1  citing  this  verse, 
and  Exod.  30  :  12  ;  Isai.  43  :  3),  The  Gr.  in  Exod.  21 :  30  has 
psuche.  Lat.,  anima.  Douay,  life.  Ital.,  .  .  .  the  redemption — 
ransom — of  his  life.     E.  V.,  .  .  .  for  the  ransom  of  his  life. 

Heb.  u — And,  or,  also,  sojourner, — foreigner, — stranger — oppress 
not — afflict  not,  u — in  that — because — you  know  en-phsh 

Exod.  xxiii.  9.  ,  .  irnoTTPi 

— breath — soul — [tor,  leehngs]  oi  that  sojourner — etc. 
(Ges.,  under  en-phsh  gives,  "  ye  know  the  soul  of  a  stranger,"  i.  e.,  says 
he,  what  sort  of  feelings  strangers  have,  citing  this  verse,  and  1  Sam. 
1:  15  [where  the  Heb.  is,  .  .  .  woman  of  heavy  rw-acA — ^breath  (for, 
feelings)  I,  u — yea,  or,  even,  wine,  u — or — intoxicating  liquor,  not 
have  drunk  I ;  u — but — I  have  poured  out — profusely  expended — 
enphsh — the  breath — soul  of  me  (in  sobs — sighs — heavy  breathing 
is,  no  doubt,  the  meaning  ;  en-phsh  is  used  to  express  deep  feeling) 
to  the  face  of — ^before — Jehovah.  The  Gr.  in  1  Sam.  1  :  15  is  .  .  . 
woman  he — that — in,  or,  of,  hard — distressing — day — ^life — I  (am) 
.  .  .  hai — but — I  pour  out  abundantly — lavish — the  psuche  of  me 
before  the  face  of — in  presence  of — kurios — proprietor — master. 
(The  Gr.  gives  here,  distressing  life,  for  the  Heb.  heavy  ru-acK). 
Lat.,  .  .  .  woman  miserable  exceedingly  I  (am)  .  .  .  but  I  have 
spiUed  —  poured  out — shed  —  lavished  —  my  an  ima  —  breath  —  in 
presence  of  Dominus — owner.  Doauy,  .  .  .  for  I  (am)  an  exceed- 
ino-  unhappy  woman,  and  have  drunk  neither  wine  nor  any  strong 
drink ;  but  I  have  poured  out  my  soul  before  the  Lord.  (The  Gr., 
the  Lat.,  and  the  Douay,  do  not  give  here  their  usual  word  for  the 
Fleb.  ru-ach,  namely,  the  Gr.,  pneuma  ;  Lat.,  spiritus  ;  Douay,  spirit ; 
but  use  other  language  for  it.)  The  Ital.  of  1  Sam.  1 :  15  is,  ...  I 
(am)  a  woman  afflicted — troubled — in  the  spirito — in  spirito  (with- 
out our  article)  .  .  .  rather,  or,  even,  I  spill, — pour  out— overflow — 
scatter — my  anima  before  the  Signore.     [We  see,  that  the  Heb. 


THEOLOGY   OF   THE   BIBLE.  23 

ru-ach^  and  en-phsh,  are  used  to  express  the  same,  namely,  the  feel- 
ings ;  and  Ges.  gives  the  same  significations  to  each  of  these  words ; 
and  he  does  not  scruple  to  use  the  English  word  soul  for  en-phsh  ; 
but  he  takes  good  care  to  shew  us  what  it  means,  as  already  ap- 
pears ;  and  he  says,  under  ruh — ru-ach — ,  that  it  is  equivalent  to 
en-phsh^  psuche^  aninia.^ 

The  Gr.  in  Exod.  23  :  9  is,  .  .  .  for  ye  know  the  psuche  of,  etc., 
Lat.,  .  .  .  for  ye  know  the  animas  of,  etc.  Ital.,  .  .  .  for  ye  know 
the  hearts  of  strangers.  E.  V.,  .  .  .  for  ye  know  the  heart  of  a 
stranger.     Douay,  for  you  know  the  hearts  of  strangers. 

Exod.  23  :  31 ;  E.  V.,  .  .  .  for  I  will  deliver  the  inhabitants  of 
the  land  into  your  hand. 

Exod.  23  :  33  ;  E.  V.,  .  .  .  for  if  thou  serve  their  gods,  it  will 
surely  be  a  snare  unto  thee. 

Heb,,  .  .  .  u — then — shall  give,  man  [for,  every  man — persoii] 
redemption  price  of  en-phsh  of  him  to  Jehovah.     Gr., 

.  Exod,  sxx.  12. 

.  .  .  redemption  money — price — of  thQ  psuche  of  him. 

Lat.,  .  .  .  price  for  their  animas.    Douay,  ...  a  price  for  their 

souls  to  the   Lord.      Ital.,  .  .  .  the   redemption — ransom — of    his 

anima. 

Heb.,  .  .  .  oblation  to  Jehovah  for  redemption  price  upon 
£n-phsh    of    you.     Gr.,  .  .  .  psyche.     The    Lat.   does 

.  ,T-v  ,-ri  ^         Exod.  xsx.  15. 

not  use  anima.,  nor  the  Douay,  soul.     Ital.,  .  .  .  for 
the  redemption — ransom — of  your  anime. 

Heb.,  .  .  .  before  Jehovah  for  redemption  price  upon  en-phsh  of 
you.  Gr.,  the  psyche  of  you.  Lat.,  .  .  .  that  it  may 
appease — atone — satisfy — for  the  animas  of  them. 
Douay,  .  .  .  and  he  may  be  merciful  to  their  souls.  Ital.,  ...  for 
to  make  the  redemption — ransom — of  your  anime  [redemption,  etc., 
without  our  article].  E.  V.,  ...  to  make  an  atonement  for  your 
souls. 

Exod.  30  :  38  ;  Heb.,  Man  who  shall  .  .  .  u — even — nJcrte  [see 
Gen.  17  :  14]  from  the  people  of  him.  The  Gr.  here  has  apoleitai 
[from  apoUumi]  shall  become  lost — destroyed  totally — abolished — 
perish.  The  Lat.  here  has  peribit — the  same  verb  it  gives  in  Exod. 
12  :  15  for  the  Gr.  verb  exolothreuo.  [Observe,  this  is  said  of  man^ 
here  ;  in  other  places  it  is  said  of  en-phsh.^ 

Heb.,  .  .  .  profaning  [for,  a  profaner  of]  it  [the  Sabbath],  of — 
with — death  he  shall  die.     Ki — so  that — every  which 

^   1       •        •     •  •  1       T         r  ^  T1  Exod.  xxsi.  14. 

labormg  m  it  a  service  work  nkrte  [see  Gen.  17 :  14]  that 

en-phsh.  Gr.,  exolothreuthesetai^  that  psuch':.  Lat.,  .  .  .  peribit  [see 


24  ,  THEOLOGY   OF  THE  BIBLE. 

Exod.  12  :  15]  the  anima  of  him  or  her  ItaL,  ....  smce,  or,  for, 
whatever  person  shall  do  in  it  any  work,  shall  be  shortened — cut  short 
— cut  off,  etc.  [The  Ital.,  does  not  use  its  word  anima  in  the  verse], 
Douay,  ...  he  that  shall  do  any  work  in  it,  his  soul  shall  perish  out 
of  the  midst  of  his  people.     E.  V.,  .  .  .  that  soul,  etc. 

Exod.  32  :  10  ;  E.  V.,  .  .  .  that  I  may  consxmie  them. 
Exod.  32  :  12. ;  Heb.,  .  .  .  turn  about — return — from  heat  of 
nostrils  of  thee,  u — yea,  that  nhm — en-chm,  that  panting,  [the  same 
verb  before  used  in  Gen.  6  :  6  and  *?]  (Ges.,  under  this  verb,  cites 
Gen.  6  :  6,  7  ;  Exod.  13  :  V  ;  32 :  14  ;  2  Sam.  24:  16  ;  Jerem.  8:6; 
Jer.  18  :  8,  10  ;  26  :  3  ;)   [in  each  of  which  the  same  verb  is  used.] 

Exod.  32  :  22. ;  Heb.  And  said  Aaron  [to  Moses],  not  let  kindle — 
burn — the  nostrils  of  lord — master — of  me  (purninc/  nostrils^  is  equi- 
valent to,  hot  en-phsh — breath ;  hot  ru-ach — ^breath,  used  for  anger.] 

Exod.  32 :  30 ;  E.  V.,  .  .  .  ye  have  sinned  a  great  sin  .  .  .  per- 
adventure  I  shall  make  an  atonement  for  your  sin  [equivalent  to — the 
en-phsh  of  you  has  sinned.  .  .  I  shall  make  an  atonement  for  the 
en-phsh  of  you]. 

Exod.  33  :  5  ;  Heb,  .  .  I,  Jehovah,  in  moment  one,  will  go  up, 
or,  lift  myself  up,  in  midst  of  thee,  and  finish — waste — consume— 
destroy — thee  \i.  e.,  I  will  finish, — etc.,  thee  in  a  moment.] 

Exod.  33  :  14. ;  Heb.  And  he  said,  the  face  of  me  shall  go,  and  I 
will  lead  to — for — thee  (Ges.,  under  ^:>Awe,  says,  face  is  used  for  per- 
son^ and  gives,  i  e.,  I  myself ;  in  person,  will  go,  citing  this  ver^ e 
and  others  [it  is  another  instance  of  Synecd.] 

Exod.  34  :  12  ;  E.  V.  Take  heed  to  thyself 

Exod.  35  :  2  ;  E.  V.,  .  .  .  whosoever  doeth  [for,  shall  do,  present 
for  future,  very  common,]  work  therein  shall  be  put  to  death. 

Exod.  35  :  29 ;  E.  V.,  .  .  .  every  man  and  woman  whose  heart 
[Heb.  lb — heart — soul — mind — feelings]  made  them  willing. 


LEVITICUS. 

Lev.  1 :  2  ;  E.  v.,  .  .  If  any  man  of  you  bring  an  oflfering. 

Heb.  tc — But — en-phsh  that  shall  ofier  offering  of  gift.     Gr.  But 

if  psuche  offer   sacrifice,  —  victim  of  sacrifice.      Lat., 

...  anima.     Ital.  And  when  any  person  shall  ofier. 

Douay.  When  any  07ie  shall  offer.    E.  V.  And  when  any  will  offer. 


THEOLOGY   Ott"  (THE   BIBLE.  25 

] 

Heb.,  en-phsh  that  shall  sin.     Qxp.,  psicche.     Lat.,  anima.    Ital., 
When  any  jjerson  shall  have  sinned^     Douay,  The  soul 
that  sinneth.     (Ges.,  undex*  nphsh,  skives  for  the  Heb. 
here,  "  if  any  soul  sin,"  i.  e.,  says  ho-,  if  any  one  sin.) 

Lev.  4 :  3  ;  E.  V.,  If  the  priest  sin.  4 ;  13,  E.  V.,  ...  if  the 
whole  congregation  sin. 

Lev.  4  :  20  ;  E.  V.,  .  .  .  the  priest  shall  make  an  atonement  for 
them.  4 :  22  ;  E.  V.,  .  .  .  When  a  rufer  hath  sinned.  4  :  26  ;  E. 
Y.,  .  .  .  the  priest  shall  make  an  atonement  for  him. 

Heb.,  u — But — if  en-phsh  one  sin.     Or.,  But  if  i:>suche,  one  sin. 
Lat.,  anima.    Douay,  And  if  any  one  ofathe  people  of 
the  land  sin.     Ital.,  And  if  any  one  of  the  common  peo- 
ple sin.     E.  v.,  the  same. 

Heb.,  u — But — en-phsh  that  shall  sin.     Gr.,  But  if  psuehe  sin. 
Lat.,  anima.    Douay,  If  any  one  sin.     Ital.,  And  when 
any  one  shall  have  sinned. 

Heb.,  Likewise,  en-phsh  that  shall  touch.  Gr.,  psiiche.  Lat., 
anim,a.    Douay,  Whosoever  toucheth.     Ital.,  Likewise, 

''  Lev.  V.  2. 

when  any  one  shall  have  touched. 

Heb.,  Likewise,  en-phsh  that  shall  swear.     [How  swear,  but  with 
en-phsh — breath  ?]     Gr.,  psucJie.     Lat.,  anima.    Ital., 
Likewise,  when  any  one  shall  have  sworn.     Douay,  The 
person  that  sweareth. 

Lev.  5  :  6  ;  E.  V.,  .  .  .  the  priest  shall  make  an  atonement  for 
him. 

Lev.  5  :  T  ;  E.  V.,  ...  he  shall  bring  for  his  trespass  .  .  . 

Heb.,  en-phsh  that  shall  do  covertly  a  perfidy  [covertly  seems  to 
mean  here,  unconsciously].    Gr.,  psuche  y  Lat.,  anima^  if 
making  a  balk  in  (metaphorically,  says  Ainsworth,  bog- 
gling) ceremonies — holinesses.     Douay,  If  any  one  shall  sin  through 
mistake,  transgressing  the   ceremonies.     Ital.,  When  any  one  shall 
have  done  wi'ong,  and  sinned  through  error. 

Lev.  5  :  16  ;  E.  V.,  .  .  .  the  priest  shall  make  an  atonement  for 
him.    &c. 

Heb.,  And  if  en-2')hsh.,  when  she  shall  sin,  u — yea,  shall  do  one 
of  all  strifes — contentions — with  Jehovah,  which  not  he 

Lev.  V.  17. 

should  do — may  do,  and  not  know.     Gr.,  That  psuche 

which  etc.    Lat.,  anima.     Ital.,  When  any  person  shaU  have  sinned. 

Douay,  If  any  one  sin.     E.  V.,  If  any  soul  sin. 

Lev.  5  :  18  ;  E.  V.,  And  he  shall  bring  a  ram  [a  heavy  load  for 
an  orthodox  soul]. 


Lev.  vii.  18. 


26  THEOLOGY   p¥  THE  BIBLE. 

(' 

The  Heb.  is,  5  :  21,  en-phsh^  when  she  shall  sin.  [The  reader 
may  put  a,  or,  the)  before  en-phsh,  or,  use  neither  of 
our  articles  befoi^  it,  as  best  suits  the  sense  where 
the  word  occurs.]  Gr.,  psvcht.  Lat.,  6  :  2.  Anima.  Douay,  6  :  2. 
Whosoever  shall  sin.  Ital.,  r> :  2.  When  any  one  shall  have  sinned. 
...  E.  v.,  6:  2.  If  a  soul  sin,  and  commit  a  trespass  against  the 
Lord  [Heb.,  Jehovah],  and  iie  unto  his  neighbor.  [How  can  one  lie 
unto  his  neighbor  but  by  en-plisli — breath  ?] 

Lev.  6  :  3,  ...  in  any  of  these  that  man  doeth. 
Lev.  6  :  6  ;  E.  V.,  Ana  he  shall  bring  a  ram  .  .  . 
Lev.  6  :  7  ;  E.  V.,  AnVl  the  priest  shall  make  an  atonement  for 
him. 

Heb.,  ...  If,  etc.,  xi — even — that  en-phsh  that  shall  eat  of  it,  the 
iniquity  of  her  shall  bear.  Gr.,  psuche.  Lat.,  anima. 
Ital.,  .  .  .  the'  person  that  shall  have  eaten.  Douay, 
If  any  onaji  eat,  .  .  .  yea  rather  whatsoever  soul  shall  defile  itself 
with  such  meat  shall  be  guilty  of  transgression.  E.  V.,  .  .  .  and 
the  soul  that  eateth  of  it  shall  bear  his  iniquity. 

Heb.,  But  that  ew-^AsA  that  shall  eat  .  .  .  oiJcrte  [see  Gen.  17  :  14] 

that  en-phsh  from  the  people  of  her.     Gr.,  But  that 

psuche  whichever  eateth  apoleitai  [see  Exod.  30  :  38]  that 

psuche  out  of  the  people  of  her.     [The  verb  apollumi  is  used  in  the 

same  connection,  and  as  signifying  the  same  as  the  verb  exolothreuo^ 

before  used.]     Lat.,  Anima  .  .  .  peribit  [see  Exod.  12:  15.    The 

Lat.  uses  here,  for  the  Gr.  verb  apollum^i,  the  same  Lat.  verb,  pereo^ 

which  it  uses  for  the  Gr.  verb  exolothreuo^  in  Exod.  12  :  15].    The 

Ital.  in  Lev.  V :  20  is,  But  the  person  that  shall  have  eaten  .  .  .  shall 

be  shortened — cut  short — cut  off — from  his  people.     Douay,  If  any 

one  that  is  defiled  shall  eat  .  .  .,  he  shall  be  cut  off  from  his  people. 

Heb.,  %i — And,  or,  also,  en-phsh  that  shall  touch  .  .  .  u — even- 

nhrte  [see  Gen.  17  :  14]  that  en-phsh  out  of  the  people 

of  her.    Gr.,  And  that  JDS^<c7ig  whichever  may  touch  .  .  . 

apoleitai  [see  7 :  20]  that  psuche  out  of  the  people  of  her.     The  Lat. 

does  not  give  its  word  anima  in  this  verse,  but  gives  quoi — which, 

— that  which,  referring  to  anima  in  7  :  20,  and  gives  .  .  .  interibit 

—  shall  be  annihilated  —  exhausted  —  extinguished  —  destroyed  — 

perish — cease — die.    Douay,  And  he  that  hath  touched  .  .  .  shall 

be  cut  off  from  his  people.    Ital.,  Likewise,  the  person,  the  which 

having  touched  .  .  .  shall  be   shortened — cut  short — cut  ofi"  from 

his  people.     E.  V.,  Moreover,  the  soul  that  shall  touch  ....  even 

that  soul  shall  be  cut  off  from  his  people. 


THEOLOGY   OF  THE   BIBLE,  27 

Heb.,  So  that  every  eating — eater  ...  to  Jehovah,  even  nh^te 
fsee  Gen.  17  :  14]  that  en-phsh  that  shall  eat  out  of  the 

L  J  -^  .  T  •    r  IjB-v.  vii.  25. 

people  of  her.  Gr.,  Every  who  eating,  apoleitai  [see 
v.  21]  that  psuche  out  of  the  people  of  her.  Lat.,  If  any  one  eat 
...  he  peribit  [see  Exod.  12  :  15]  out  of  his  people.  Douay,  If 
any  man  eat  ...  he  shall  perish  out  of  his  people.  Ital.,  For  if 
any  one  eat,  .  .  .,  the  person  that  shall  eat  shall  be  shortened — cut 
short — cut  off— from  his  people.  E.  V.,  For  whosoever  eateth 
.  .  .,  even  the  soul  that  eateth  (it)  shall  be  cut  off  from  his  people. 

Lev.  V  :  26  ;  E.  V.,  Moreover  ye  shall  eat  no  manner  of  blood. 

Heb.,  Every  en-phsh  which  shall  eat  any  blood,  u — even — nkrte 
[see  Gen.  17  :  14]  that  en-phsh  out  of  the  people  of  her. 
Gr.,  'KYerj  psuche  .  .  .  apoleitai  [see  Exod.  30:  38]that 
psuche  out  of  the  people  of  her.  Lat.,  Every  anima  which  shall  eat 
blood  ji9er^i^^  [see  Exod.  12  :  15]  out  of  his  people.  Douay,  Every 
one  that  eateth  blood  shall  perish  from  among  the  people.  Ital., 
Whatever  person  shall  have  eaten  any  blood  shall  be  shortened — 
cut  short — cut  off — from  his  people.     See  E.  V. 

Lev.  9  :  7  ;  E.  V.,  .  .  .  and  make  an  atonement  for  thyself  .  .  . 
and  make  an  atonement  for  them. 

Lev.  11  :  8  ;  E.  V.,  ...  ye  shall  not  touch. 

Heb.,  .  .  .  and  of  en-phsh  he  chay-ah  in  the  waters  [i.  e.  every 
fish].     Gr.,  .  .  .  psuche  zosa  in  the  water.     The  Lat. 

T  •  .1  X-  o7  1.1.  I-er.  xi.  10. 

does  not  give  amma  here.     It  gives,  oi  them^  which  m 
the  waters  move  and  live.     Ital.,  ...  all  the  a^i^aU  that  (live)  in 
the  waters.     Douay,  ...  of  those  things  that  move  and  live  in  the 
waters.    E.  V.,  ...  of  any  living  thing  which  (is)  in  the  waters. 

Lev.  11 :  12  ;  E.  v..  Whatsoever  hath  no  fins  nor  scales  in  the 
waters. 

Lev.  11  :  39;  E.  V.,  ...  he  that  toucheth.  11  :  40 ;  E.  V., 
And  he  that  eateth. 

Lev.  11 :  43  ;  Heb.,  Do  not  pollute  en-phsh  of  you  [i.  e.  your- 
selves]. Gr.,  the  ^.9r<cAas  of  you.  Lat.,  your  ammas.  Douay,  Do 
not  defile  your  souls.  Ital.,  Do  not  render  abominable  your  per- 
sons.   E.  v.,  ye  shall  not  make  yourselves  abominable. 

Lev.  11:  44 ;  Heb.,  ...  do  not  pollute  en-phshs  of  you.  Gr., 
the  psuchas  of  you.  Lat.,  your  animas.  Douay,  do  not  defile  your 
souls.    Ital.,  your  persons.     E.  V.,  yourselves. 

Lev.  11  :  46  ;  Heb.,  This,  law  of  those  beasts,  and  of  those 
winged,  and  of  every  en-phsh  he  chay-ah^  breath  which  breathing, 
which  crawleth  in  the  waters,  and  of  every  en-phsh  which  creepeth 


28  THEOLOGY   OF   THE   BIBLE. 

upon  the  earth.  Gr.,  psuche  twice ;  giving  psuche  alone,  for  the 
Heb.  en-phsh  he  chay-ah.  The  Lat.  gives  animantium^  genitive 
plural  of  animmis,  where  the  Gr.  has  the  first  psuche  ;  and  every 
anima  vivens,  where  the  Gr.  has  the  second />5i«cAe.  Douay,  This  is 
the  law  of  beasts  and  fowls,  and  of  every  living  creature  that 
moveth  in  the  waters,  and  creepeth  on  the  earth.  Ital.,  of  all  beasts, 
and  to  the  birds,  and  to  every  animal  vivente  that  slides  along  in 
the  waters,  and  to  every  animale  that  creepeth  upon  the  earth. 
See  E.  V. 

Lev.  14  :  50 ;  Heb.,  .  .  .  over  waters  chay-im — ^living,  or,  of 
lives.  Gr.,  over  water  living.  Lat.,  waters  living.  Douay,  over 
living  waters.  Ital.,  over  the  water  alive — ^brisk.  E.  V.,  over  run- 
ning water. 

Lev.  14 :  51 ;  Heb,,  ...  in  Avaters  which  chay-im — of  lives. 
Gr.,  water  living.  Lat.,  in  waters  living.  Douay,  in  the  living 
Avater.  Ital.,  in  the  water  alive — brisk.  E.  V.,  in  the  running 
water. 

Lev.  14 :  52  ;  Heb.,  .  .  .  same  as  in  v.  51.  Gr.,  in  that  water 
that  living,  or,  in  the  water  the  living,  if  the  Gr.  to  here  is  the  Gr. 
article,  in  which  case  it  is  to  be  rendered  in  English,  in  water  living, 
without  our  article.  Lat,,  in  waters  living.  Douay,  with  the  living 
water.  Ital.,  with  the  water  alive — brisk,  water  etc.,  [without  our 
article.]  E.  V.,  with  the  running  water,  [Water  in  motion  is  called 
living  water ;  so,  breath  breathing,  breathing  breath,  air  in  motion 
in  and  out  of  the  lungs,  in  Heb.,  en-phsh  chay-ah,  may  be  called 
living  breath,  E.  V.,  in  Gen.  2 :  7,  living  soul ;  living,  is  not  a 
synonym  with  breathing,  but  is  an  equivalent.] 

Lev.  15  :  7  ;  E.  V.,  And  he  that  toucheth 

Lev.  15  :  10  ;  E.  V.,  And  whosoever  toucheth 

Lev.  16  :  17  ;  E.  V.,  .  .  .  and  have  made  an  atonement  for  him- 
self, .  .  .,  and  for  all  the  congregation  of  Israel. 

Lev.  16  :  29  ;  Heb.,  .  .  .  depress — oppress — afflict — en-phsh — 
breath — of  you.  (Ges.  gives,  "  afflict  your  souls,"  i.  e.,  says  he,  fast ; 
citing  this  verse,  and  Lev.  23  :  27,  32  ;  Numb.  29  :  7,)  The  Gr.  in 
Lev.  16  :  29  is,  lower — humble — depress — weaken, — reduce — the 
psuchas  of  you.  The  Lat.  is,  afflict — trouble — perplex — vex — dis- 
quiet— your  anlmas.  Ital.,  afflict  your  anime.  Douay,  you  shall 
afflict  our  souls.     E.  V.,  the  same. 

Lev.  16  :  31  ;  same  as  v.  29. 

Lev.  17:  4;  Heb.,  .  .  .  ti, — even — nkrt  [see  Gen.  17:  14]  that 
man  from  the  people  of  him,  [the  same  verb  so  frequently  used  of 


THEOLOGY   OF  THE  BIBLE.  29 

en-phsh  /  showing  that  nkrt  an  en-phsh  means  7iJcrt  a  man  ;  nkrt, 
masculine,  is  used  with  man  ;  nJcrte^  feminine,  is  used  with  en-phsh., 
as  we  have  seen.]  The  Gr.  here  \s,,~  exolothreiithesetai  [see  Gen.  17  : 
14]  that  2^siiche,  [giving  psiiche  for  the  Heb.  word  man  ;  we  have 
seen  that  they  mean  the  same.]  Lat.,  inter ibit  [see  Lev.  7  :  20]. 
Douay,  shall  perish.  Ital.,  shall  be  shortened — cut  short — cut  off. 
E.  v.,  that  man  shall  be  cut  off. 

Lev.  17:  10;  Heb.,  And  man  man  [for,  whatever  man]  who  shall 
eat  any  blood,  u — even — I  will  give — set — put — the  face  of  me  upon 
e7i-phsh  which  shall  eat  that  blood,  ti — yea,  ekrti  [the  same  verb  used 
in  Gen.  17  :  14]  her  from  midst  of  people  of  her.  Gr.,  Man  man 
.  .  .  who  .  .  .,  who  .  .  .,  I  will  put — set — keep  fixed — the  face  of  me 
upon  that  ^SMcAe,  kai — yea,  apolo — I  will  abolish, — destroy  totally, — 
slay, — lose — cause  to  be  lost — to  perish, — to  fail — her  out  of  the  people 
of  her.  Lat.,  Homo — a,  or  the,  man,  whatever,  I  will  harden — 
make  inflexible — my  face  agamst  anima  of  him,  et — even,  or,  yea, 
disperdam — I  will  lose — cause  to  be  lost — throw  away — waste — 
destroy — consume — her,  etc.  Ital.,  And  if  anyone  ....  I  will  put, 
set — the  my  face  against  that  persona — person,  and  her  [^^ersowa  is 
feminine]  will  exterminate  from  among  her  people.  Douay,  If  any 
man  whosoever  .  .  .,  I  will  set  my  face  against  his  soul  [i.  e,  against 
him],  and  will  cut  him  off  from  among  his  people.     See  E.  V. 

Lev.  17:  11;  Heb.,  For  en-phsh — the  breath  [E.  V.,  so  often 
souC\  of  that  flesh  [i.  e.  of  course,  that  corporeal,  breathing  flesh]  by 
the  blood,  it,  [i.  e.  the  blood  (the  circulation  of  it)  is  the  efficient 
cause  of  the  breath ;]  and  I  have  given  it  [the  blood]  to  you  upon 
that  altar  [wherever  victims  living  by  blood  and  en-phsh — breath — 
were  sacrificed]  for  to  expiate  over  en-phshs  of  you ;  so  that  blood, 
it  for  en-phsh  may  expiate.  Gr.,  For  the  psucM  of  every  flesh  blood 
of  him  (is) ;  and  I  have  given  it  [the  blood]  to  you  upon  that  altar 
of  sacrifice,  to  propitiate — appease — conciliate — for  the  psuchon  of 
you ;  for,  or,  so  that,  blood  of  him  for, — in  exchange  for — psuche 
may  propitiate — appease — conciliate.  Lat,  Because  anima — the 
breath — of  a  flesh  in — in  the  power  of, — within — with — the  blood 
(is) ;  and  I  have  given  it  [the  blood]  to  you,  that  upon  the  altar  of 
sacrifice  with  it  ye  may  expiate — atone — purge  by  sacrifice — for 
your  animas,  and  the  blood  may  be  for  price — redemption — of  ani- 
ma. Ital.,  For  the  life  of  the  flesh  (is)  in  the  blood ;  and  therefore 
to  you  I  have  ordinato — ordered — ordained — disposed — that  it  [the 
living  victim,  in  its  blood  and  breath,  life]  be  put — placed — upon 
the  altar,  for  to  make  purging  for   your  anime^  since   the  blood 


30  THEOLOGY   OF  THE  BIBLE. 

(be)  that  (with  which)  be  made  the  purging  for  the  ^^erso^i. 
[The  Ital.  gives  life — anima — -person.  The  Heb.  has  en-johsh  three 
times  ;  the  Gr.  psuche  three  times  ;  the  Lat.,  anima  three  times. 
The  Douay  gives  first,  life  ;  next  souls  ;  next  soul. 

Lev.  17  :  12  ;  Heb.,  ...  let  not  any  en-phsh  of  you  eat  blood. 
Gr.,  any  psuche  of  you.  Lat.,  any  anima  of  you.  Ital.,  let  no  one 
of  you  eat  blood.  Douay,  No  soul  of  you  shall  eat  blood.  E.  V., 
no  soul  of  you  shall  eat  blood. 

Lev.  17:  13;  Heb.,  And  whatsoever  .  .  .  which  catcheth  any 
beast  or  fowl  that  may  be  eaten,  let  him  pour  out  blood  of  it  .  .  . 

Lev.  17  :  14  ;  Heb.,  For,  en-phsh  of  every  flesh,  blood  of  him ; 
for  en-phsh  of  him  it,  u — so  that — I  said  .  .  .,  blood  of  any  flesh  eat 
not ;  for  en-phsh  of  every  flesh,  blood  of  him  it ;  every  eating  [for, 
eater]  of  it,  ikrt  [future  of  krt,  the  same  verb  used  in  Gen.  17  :  14]. 
The  Gr,  has  psuche  but  twice,  and  its  verb  exolothreuthesetai^  see 
Gen.  17  :  14.  The  Lat.  has  anima  but  twice,  and  its  verb  interibit, 
see  Lev.  7  :  20.  The  Douay  has,  life,  and  but  twice,  and  gives,  and 
whosoever  eateth  it,  shall  be  cut  ofi".  Ital.,  For  (it  is)  the  life  of 
every  flesh ;  the  blood  to  it  is  in  place — room — of  anima,  and 
therefore  I  have  said  .  .  .,  eat  not  blood  of  any  flesh ;  for  the  blood 
(is)  the  life  of  every  flesh  ;  whoever  shall  eat  of  it  shall  be  extermi- 
nated.    The  E.  V.  gives,  life,  three  times. 

Lev.  17  :  15  ;  Heb.,  And,  every  en-^AsA  that  eateth.  Gr.,  Every 
psuche.  Lat.,  Anima.  Ital.,  And  whatsoever  person  shall  have 
eaten.  Douay,  The  soul  that  eateth.  E.  V.,  And  every  soul  that 
eateth. 

Lev.  18  :  24  ;  E.  V.,  Defile  not  yourselves  in  any  of  these  things. 

Lev.  18  :  29  ;  Heb.,  For  every  which  shall  do  any  of  all  these 
abominations,  w — even — nkrtu  [see  Gen.  17:  14]  those  en-phshs. 
Gr.,  For,  whosoever  shall  do  .  ,  .,  exolothreuthcsontai  those  psv^ 
chai.  Lat.,  Every  anima  which  .  .  .,  perihit  [see  Exod.  12  :  15]. 
Douay,  Every  soul  that  shall  commit  any  of  these  abominations — 
shall  perish  from  the  midst  of  his  people.  Ital.,  For  if  anyone  do 
.  .  .,  the  persons  that  shall  have  done  it  shall  be  exterminated,  etc. 
E.  v..  For  whosoever  shall  commit  any  of  these  abominations,  even 
the  souls  that  commit  (them)  shall  be  cut  off",  etc. 

Lev.  18  :  30  ;  E.  V.,  .  .  .  that  (ye)commitnot  (any  one)  of  these 
abominable  customs  .  .  .,  and  that  ye  defile  not  yourselves  therein. 

Lev.  19  :  8  ;  Heb,,  i< — So  that  eating  [for,  the,  or,  an,  eater]  of  it, 
sin,  or  guilt,  of  him  shall  bear,  because  holy — consecrated — of  Jehovah 
he  hath  profaned,  andnkrte  [see  Gen.  17  :  14]  that  en-phsh  fvom  the 


THEOLOGY   OF   THE   BIBLE.  31 

people  of  her.  Gr.,  Truly,  who  eating,  exoloihreuthemntai  [see  Gen. 
17:  14]  those  psuchai.  Lat.,  perihit  [see  Exod.  12:  15]  that  a/«- 
tna.  Ital.,  And  whoever  shall  have  eaten  shall  bear  his  inquity  .  .  ., 
and  therefore  that  2^crso7i  shall  be  shortened — cut  short — cut  off. 
Douay,  If  any  man  shall  eat,  he  shall  profane  and  be  guilty  of  im- 
piety, and  shall  bear  his  iniquity,  .  .  .  and  that  soul  shall  perish  from 
among  his  peojile.     E.  V.,  .  .  .  and  that  soul  shall  be  cut  off,  etc. 

Lev.  19 :  11  ;  E.  V.,  Ye  shall  not  steal,  neither  lie  one  another. 
[We  have,  a  lying  rii-ach — breath;  Gv.,  jjtieuma/  Lat.,  spiritus/ 
Ital.,  spirito  /  Douay  and  E.  V.,  lying  spirit.] 

Lev.  19  :  17  ;  E.  V.,  Thou  shalt  not  hate,  etc. 

Lev.  19:  28;  Heb.,  And  cuttings — lacerations — for  en-phsh — 
breath — soul  [i.  e.  for  a  dead  breath — soul,  as  we  shall  see]  make 
not  in  the  fleshes  [for  persons]  of  you.  Gr.,  And  incisions  make  not 
on  account  of  paxicht  in — on — the  soma,  body  [for  living  body — 
person],  of  you.  Lat.,  concerning  a  dead.  Ital.,  for  a  dead.  Douay, 
for  the  dead.     E.  V.,  for  the  dead. 

Lev.  20  :  3  ;  Heb.,  u — yea,  I  will  put — set — the  face  of  me  on 
that  man,  u — yea,  or,  and,  ekrtl  [see  Gen.  17  :  14]  him,  from  midst 
of  people  of  him. 

Lev.  20  :  6  ;  And  that  en-phsh  which  shall  tm-n  to  those  abt  [plu- 
ral of  aub'\  breathers — soothsayers — pythons — sorcerers,  and  those 
ido?iim — spirits — breaths — of  divination — of  python — wizards,  to 
commit  fornication,  after,  or,  following,  them,  u — even — I  will  put — set 
— the  face  of  me  on  that  en-phsh,  ic — yea,  eJcrti  [see  Gen.  17:14]  him 
from  midst  of  the  people  of  him.  Gr.,  And  whatever  psuche  shall 
follow  in  the  train  of  eggastrimuthois — ventriloquists — talkers  from 
the  lower  belly,  and  enchanters — those  who  cure  by  magic  incanta- 
tions, to  go  a  Avhoring  after  them ;  I  will  put — set — the  face  of  me  upon 
that  j^swcAe,  and  apolo  [see  Lev.  17  :  10]  her  out  of  the  people  of  her. 
Lat.,  Anima,  which  shall  have  turned  to,  etc.,  interficiam — I  will 
put  to  death — consume — destroy — her  out  of,  etc.  Ital.,  And  if 
any  person  turn  himself  to  the  spiriti — spirits  [i.  e.  breaths]  of 
Python,  or  to  the  conjurers — guessers,  .  .  .,  I  will  set  my  face 
against  thatjoerso??,  and  wiU  exterminate  her,  etc.  Douay,  The  soul 
that  shall  go  aside  after  magicians  and  soothsayers,  and  shall  commit 
fornication  with  them,  I  will  set  _  my  face  against  tJiat  soul,  and 
destroy  it  out  of  the  midst  of  its  people.  E.  V.,  And  the  soul  that 
turneth  after  such  as  have  familiar  spirits,  and  after  wizards,  to  go  a 
whoring  after  them,  I  will  even  set  my  face  against  that  soul,  and 
will  cut  him  off  from  among  bis  people. 


32  THEOLOGY   OF  THE   BIBLE. 

Lev.  20 :  10 ;  E.  V.,  And  the  man  that  committeth  adultery,  etc., 
shall  surely  be  put  to  death. 

Lev.  20  :  25  ;  Heb.,  .  .  .  and  you  shall  not  pollute  en-phshs  of 
you  [i.  e.  yourselves]  with,  etc.  Gr.,  the  psuche  of  you.  Lat.,  your 
animas.  Ital.,  and  render  not  your  persons  abominable,  etc.  Douay, 
defile  not  your  soids^  etc.  E.  V.,  and  ye  shall  not  make  your  souls 
abominable,  etc. 

Lev.  21  :  1 ;  Heb.,  ...  on  account  of  en-p>hsh  [i.  e.  a  dead 
en-phsh — breath — soul,  for,  dead  person]  let  them  not  become  pol- 
luted. Gt.,  2}suchais,  for  the  Heb.  en-phsJi.  Lat.,  let  priest  not  be 
contaminated  with — by — dead  of  his  citizens.  Douay,  let  not  a 
priest  incur  an  uncleanness  at  the  death  of  his  citizens.  Ital.,  say  to 
the  priests,  let  not  be  contaminated  (any  priest)  among  his  people  by 
a  dead.  E.  V.,  speak  to  the  priests,  and  say  unto  them,  There  shall 
none  be  defiled  for  the  dead  among  his  people. 

Lev.  21  :  4  ;  E.  V.,  .  .  .,  he  shall  not  defile  himself 

Lev.  21  :  11  ;  And  upon  any  en-phsh  mt — [sound  m^,  emt^  or, 
emte^  as  we  sound  empty ;  the  letter  p,  in  our  word  empty,  is  not 
wanted  as  we  sound  the  word] — breath — soul — dead — he  shall  not 
enter.  [Here  en-phsh  mt^  in  full,  is  given  in  place  of  the  single 
word  en-phsh^  in  foregoing  verses.]  The  Gr.  in  21  :  11  is.  And 
upon  any  psuche  teteleutekuia — breath — soul — ended — terminated — 
he  shall  not  enter.  Lat.,  And  to  any  dead  let  him  not  enter  at  all. 
[The  Lat.  gives,  for  the  two  Heb.  words  en-phsh  dead,  Gr.,  psuche 
ended.,  only  the  same  one  word,  dead,  which  it  gives  where  the  Heb. 
has  only  the  one  word  en-phsh,  and  the  Gr.  only  the  one  word 
psuche.'\  Douay,  Nor  shall  he  go  in  at  all  to  any  dead  person.  Ital., 
And  let  him  not  enter  into  (place  where  may  be)  somebody  dead 
[i.  e.  some  one  dead ;  we  use  somebody  for  some  one ;  the  Ital. 
here  is,  any  corpo  morto  ;  but  it  frequently  uses  its  single  word  alcu- 
no,  defined,  somebody].  E.  V.,  Neither  shall  he  go  in  to  any  dead 
body.     [See  before.] 

Lev.  22  :  3  ;  Heb.,  .  .  .  every  man  Avho  cometh  near  .  .  .,  u — 
even — nlcrte  [see  Gen.  17  :  14]  that  en-phsh  from  face — presence — 
of  me,  I  Jehovah.  [Are  orthodox  souls  in  the  orthodox  hell  nhrte 
from  the  face — presence — of  Jehovah  ?]  Gr.,  every  man  .  .  .,  exolo- 
threuthesetai  [see  Gen.  17 :  14]  th^t  p)suchc.  The  Lat.  does  not  give 
its  word  anima  here.  It  gives,  Every  man  who  .  .  .  peribit  [see 
Exod.  12  :  15.  And  is  not  the  Lat.  right?  Do  not  the  words  man 
and  en-phsh,  in  the  verse,  mean  the  same ;  and  do  not  the  words 
man  and  pst^cAe  mean  the  same  ?]     The  Douay  follows  the  Lat.,  and 


THEOLOGY    OF  THE   BIBLE.  33 

gives,  Every  man  that  approacheth  .  .  .,  shall  perish.  The  Ital.  is, 
If  any  one  .  .  .,  that  2)e7'son  shall  be  shortened — cut  short — cut  oft' 
— from  my  presence.  E.  V.,  whosoever  (he  be)  .  .  .  that  goeth 
imto  .  .  .,  that  soul  shall  be  cut  off  from  my  presence. 

Lev.  22  :  4  ;  Heb.,  Man  man  .  .  .  who  touching  on  any  unclean 
of — by — en-phsh  [i.  e.  a  dead  en-phsh — dead  breath — dead  soul]. 
Gi'.,  And  man  .  .  .  who  touching  any  unclean  of — by — psucM 
[for,  a  dead  psxich€\.  Lat.,  Man,  who  shall  have  touched  imclean 
of  a  dead  [not  using  its  word  animd\.  Ital.,  Nitino — nobody  [i. 
e.  no  one].  Likewise,  if  alcuno — somebody — has  touched  what- 
ever person  unclean  by  a  dead.  Douay,  The  man  .  .  .,  He  that 
toucheth  anything  unclean  by  occasion  of  the  dead  [giving  no 
word  for  the  Heb.  en-phsh,  Gr.,  jysuche],  E.  V.,  What  man  so- 
ever, .  .  .,  And  whoso  toucheth  anything  (that  is)  unclean  (by) 
the  dead. 

Lev.  22  :  5 ;  Heb.,  or  man  who  shall  touch.  E.  V.,  Whosoever 
toucheth. 

Lev.  22:6;  Heb.,  en-2)hsh  which  shall  touch.  Gr.,  2)suche.  Lat., 
And  icho  toucheth.  The  Lat.  gives,  v.  5,  6,  And  who  toucheth, 
unclean  shall  become.  Douay,  v.  5,  6,  And  he  that  toucheth  shall 
be  unclean.  Ital,,  v.  5,  6,  Or  if  any  one  has  touched,  the  p)erson  that 
shall  have  touched  shall  be  unclean.  E.  V.,  v.  5,  6,  Or  whosoever 
toucheth  .  .  .  The  soul  Avhich  hath  touched,  etc. 

Lev.  22:  11;  Heb.,  u — But  priest  that  has  bought  en-phsh. 
acquisition  of  money  of  him.  Gr.,  But  if  priest  has  'bo\\^\t  psiichm 
acquired  of — by — money,  he  shall  eat  of  it.  Lat.,  But  whom 
priest  has  bought.  [This  is  all  the  Lat.  gives.]  Douay,  But  he 
whom  the  priest  hath  bought.  Ital.,  But  when  the  priest  shall  have 
bought «  jt>er50?^  with  his  money.  E.  V.,  But  if  the  priest  buy  (any) 
sold  with  his  money. 

Lev.  22  :  15  ;  E.  V.,  And  they  shall  not  profane  the  holy  things. 

Lev.  22  :  21  ;  E.  V.,  And  whosoever  offereth  ...  to  accomplish 
(his)  vow. 

Lev.  23  :  27  ;  Heb.,  .  .  .  and  ye  shall  afflict — depress — en-phsh 
of  you  [i.  e.,  says  Ges.,  under  owe,  ye  shall  fast,  see  before].  Gr.,  ye 
shall  lower — depress — humble — weaken — reduce — the  psnchas — 
breaths— of  you.  Lat.,  afflict — perplex — trouble — vex — disquiet — 
your  animas.  Ital.,  and  afflict  ye  your  a?iime.  Douay,  and  you 
shall  afflict  your  souls.     E.  V.,  and  ye  shall  afflict  your  souls. 

Lev.  23  :  28  ;  E.  V.,  ...  to  make  an  atonement  for  you. 

Lev.  23  :  29 ;  Heb.,  For  every  that  en-phsh  which  not  shall  be 
3 


34  THEOLOGY   OF   THE   BIBLE. 

depressed — afflicted  [i.  e.  not  shall  fast],  nkrte  [see  Gen.  17:  14], 
out  of  the  people  of  her.  Gr.,  Every  psuche  which  not  shall  [as  in  v. 
27]  exolothreuthesetai  [see  Gen.  17  :  14]  out  of  the  people  of  her. 
Lat.,  Every  a?2Mwa  which  .  .  .,  perihit  [see  Exod.  12:  15].  Ital., 
For,  erevy  person  that  not  shall  .  .  .,  shall  be  shortened — cut  short 
— cut  off  from,  etc.  Douay,  And  every  soul  that  is  not  afflicted, 
will  I  destroy  from  among  his  people.     [See  E.  V.] 

Lev.  23  :  30  ;  Heb.,  And  every  that  eti-phsh  which  shall  do  any 
service  work  that  day  .  .  .,  u — even — edbdti  [from  the  verb  abd'^ — 
I  will  cause  to  be  lost — destroyed — to  perish — slay — extirpate — cut 
off— that  en-phsh  from  midst  of  the  people  of  her.  (Ges.  says  this 
verb  ahcl  is  used  of  men  and  other  living  creatures  as  perishing, 
citing  Ps.  37 :  20 ;  Job  4 :  11).  [Where  the  same  verb  is  used;  and 
the  same  verb  is  used  in  Job  4:9.]  The  Gr.  in  Lev,  23  :  30  is,  And 
ever  J  psuche  .  .  .,  apoletai  [see  Lev.  7  :  20]  that  psuche  out  of  the 
people  of  hei*.  Lat.,  Every  anima  .  .  .,  ^jer/Jz^  [see  Exod.  12  :  15] 
from  among  his  people.  [The  Lat.  uses  anima  but  once  in  the 
verse.]  Ital.,  And  if  any  joerso^i  do  in  that  day  any  work,  I  her  will 
cause  to  perish — be  cast  away — from  amidst  her  people.  Douay, 
And  every  soul  that  shall  do  any  work,  the  same  will  I  destroy  from 
among  his  people.     [See  E.  V.] 

Lev.  23  :  32  ;  Heb.,  .  .  .  and  afflict — depress — ye  en-pihsJis  of 
you  [i.  e.,  fast  ye].  Gr.,  lower — depress — humble — weaken — reduce 
ye  i\\epsuGhas  of  you.  Lat.,  [as  in  v.  27]  your  anijnas.  Ital.,  and 
afflict  ye  your  persons.  Douay,  And  you  shall  afflict  your  souls 
[i.  e.,  yourselves].     See  E.  V. 

Lev.  23:35;  E. V.,  ...  ye  shall  do  no  servile  work  (therein)  [v. 
30  is,  en-phsh  which  shall  do,  &c.] 

Lev.  24:  15;  E.  V.,  .  .  .  whosoever  curseth, 

Lev.  24:  17;  Heb.,  And  man  that  shall  smite,  pierce  through — 
kill, — slay, — any  en-phsh  adm — breath, — soul — of  man  [for,  any 
corporeal,  breathing  person],  of — with — death  he  shall  die.  Gr.,  And 
man  Avhosoever  shall  srmle  2')suchen  anthropof^^—hredith — soul  of  man 
[for,  any  person],  and  he  die,  in,  or  with,  death  let  him  die.  Lat^ 
Who  [for,  he  or  she,  who]  shall  have  smitten  and  killed  onan,  in, — 
with — death  let  him  die.  [The  Lat.  gives  man,  for  the  Heb.  and 
Greek,  breath — soul — of  man].  Ital.  likewise,who  shall  have  smitten 
to  death  ?i\\j  person,  wholly  let  him  be  caused  to  die.  Douay,  He 
that  striketh,  and  killeth  a  man  shall  surely  be  put  to  death :  E.V., 
And  he  that  killeth  any  man  shall  surely  be  put  to  death. 

Lev.  24:  18:  Heb.,  And  smiting, — piercing  through, — killing,— 


THEOLOGY    OF   THE   BIBLE.  35 

slaying  [for,  a,  or,  the,  smiter,  &c.,  of]  en-p7ish  heme — breath, — 
soul — of  domestic  animal,  shall  requite, — recompense — for  her  en- 
phsh  for  en-phsh.  The  Gr.  gives,  first,  simply,  Jctenos, — domestic 
animal,  for  the  Heb.  en-phsh  heme^  that  being  the  sense ;  and  then 
gives  psucM  fovpsicche.  Lat.,  Who  shall  have  killed  animal, — 
an  animal .  .  .  anima  for  anima.  Ital.,  And  who  shall  have  smitten 
any  beast  [Rob.,  en-phsh  beme]  to  death,  shall  pay  her;  animale 
for  animale.  Douay,  He  that  killeth  a  beast,  shall  make  it  good ; 
that  is  to  say,  shall  give  beast  for  beast.  E.  V.,  And  he  that  killeth 
a  beast  shall  make  it  good ;  beast  for  beast. 

Lev.  25  :  48  ;  E,  V,, ....  he  may  be  redeemed  again ;  25  :  49, 
E.  v.,  or,  if  he  be  able  he  may  redeem  himself 

Lev.  25 :  51 ;  E.  V., ....  he  shall  give  again  the  price  of  his 
redemption  out  of  the  money  that  he  was  bought  for  [we  have  bad 
an  en-phsh  bought,] 

Lev.  26:  11 ;  Heb.,  .  .  .  .  and  not  shall  loathe,  en-phsh — the 
breath, — soul — of  me  you  [i.  e.,  I  will  not  loathe  you] ;  though  here 
en-jyhsh — breath  is  less  figurative  than  in  other  jDlaces;  for  it 
is  the  breath  that  loathes  a  bad  smell.  It  is  Jehovah  who  speaks 
here.  He  is  represented  as  speaking  according  to  the  Hebrew 
idiom,  meaning  [I  will  not  loathe  you]  :  the  Gr.  has,  the  2^s^'chc 
of  me:  Lat.,  my  anima:  Ital.,  and  my  anima  not  you  shall  disdain. 
Douay,  my  soul.    E.  V.,  and  my  soul  shall  not  abhor  you. 

Lev.  26 :  15  ;  Heb.,  u — But — if  at — in  respect  to — ordinances  of 
me  ye  contemn,  ii — yea,  if  justnesses, — things  according  to  law — of 
roe  shall  loathe  en-phsh  of  you,  so  that  not,  &c.  Gr.,  the  psuche  of 
you.  The  Lat.  does  not  use  its  word  anima:  it  gives,  simply,  and 
my  judicia — decrees — ye  contemn, — regard  not :  [ye  is  literal  lan- 
guage, for  the  Heb,  en-phsh  of  you:  Gx.^psxiche  of  you]  :  Douay, 
simply.  If  you  despise  my  laws,  and  contemn  my  judgments :  Ital., 
And  if  ye  despise  the  my  statutes,  yea,  if  your  anima  disdain, — de- 
spise— the  my  laws,  [ye,  and  your  anima,  mean  the  same  :]  E,  V., 
And  if  ye  shall  despise  my  statutes,  or  if  your  soul  abhor  my 
judgments. 

Lev.  26  :  16  ;  Heb.,  ...  I  will  u — even  visit  upon  you  bele  (Ges., 
under  bele,  says,  kat''  exochln,  [by  way  of  eminence]  for,  sudden  de- 
struction, citing  Isai,  65  :  23,  [where  the  Heb,  word  is  bele'\  ),  that 
consumption,  u — yea,  that  burning  fever  consuming, — wasting — 
eyes,  u — yea,  pining  away  oi en-phsh:  Gr.,  liquefying, — dissolving 
— the  psuche  of  you  (metaphorically,  says  Donnegan,  causing  to 
dissolve  in  tears).     [What  is  it  that  dissolves  in  tears  ?     Is  it  the 


36  THEOLOGY   OF   THE   BIBLE. 

orthodox  soul  ?  Is  it  not  the  breath  ?  ]  :  Lat.,  and  spend  lavishly 
your  animas :  Douay,  I  will  quickly  visit  you  with  poverty  and 
burning  heat,  which  shall  waste  your  eyes,  and  consume  your  lives. 
[Lat.,  animas.']  Ital.,  I  will  send  against  you  the  terror,  the 
phthisic,  the  burning  heat,  and  to  you  they  shall  vex, — grieve, — 
trouble, — torment — the  anima:  E.  V.,  that  shall  consume  the  eyes, 
and  cause  sorrow  oi  heart.  [The  Heb.  is  en-phsh^  the  Gr.,  psuche; 
the  Lat.,  anima  ;  the  Ital.,  anima  ;  the  Douay,  lives  /  E.  V.,  heart.'] 

Lev.  26  :  17  ;  E.  V.,  And  I  will  set  my  face  against  you,  and  ye 
shall  be  slain, ....  they  that  hate  you. 

Lev.  26:30;  Heb,,  .  .  .  and  shall  loathe  en-phsh  of  me  you :  Gr., 
the  psuche  of  me:  Lat.,  my  anima:  Ital.,  and  ray  anima  you  shall 
have,  [i.  e.,  I  will  have  you]  in  abomination, — detestation, — hate: 
Douay,  and  my  soul  shall  abhor  you :  E.  V., ....  the  same. 

Lev.  20  :  36  ;  Heb.,  .  .  .  and  I  will  cause  to  fall  fear — timidity — 
on  the  lb — heart, — soul, — mind, — senses, — feelings — of  them  [i.  e., 
on  them].  (Ges.  says,  lb  is  equivalent  to  en-phsh  ;  and  he  gives  the 
same  definitions  to  both.)  [The  various  feelings  and  emotions  are 
manifested  in  the  en-phsh — breath]  :  The  Greek  here  uses  its  word 
hardia  [defined  by  Donnegan,  heart ;  soul ;  mind] :  the  Lat.  uses 
its  Avord  cor,  defined  by  Ainsworth,  "  heart,  mind,  by  Synecd.  the 
whole  man :  "  the  Ital.  w^ord  here  is,  cuore^  defined  by  Graglia, 
heart,  soul,  mind,  life:  Douay  I  will  send  fear  in  their  hearts: 
E.  v.,  I  will  send  a  faintness  into  their  hearts. 

Lev.  26  :  38  ;  Heb.,  And  you  ahdtm — shall  be  [see  Lev.  23 :  30] 
in^ — among  the  nations,  or,  heathen,  u — yea,  shall  eat  up, — devour, 
— consume — you  the  arts — land — of  the  enemies  of  you  [i.  e.,  your 
graves  in  the  land  of  your  enemies  shall  eat  up, — devour, — consume 
—you]. 

Lev.  26 :  43  ;  Heb., .  .  .  and  they  shall  bring  quickly, — cause  to 
hasten,  sin, — guilt — of  them  [i.  e.,  the  punishment  of  the  sin, — guilt 
of  them]  ion  u  bion — because  and  because,  (so  given  by  Ges.,  under 
ion,  citing  this  v.,  and  Ezek.  13:  10;  36:  3,)  for  judgments,— just- 
nesses, [things]  according  to  law  of  me — they  have,  for,  will  have, 
contempt  [the  present  is  often  used  for  the  future  tense] ;  u — 
yea,  ordinances  of  me,  loathed  en-phsh  of  them  [i.  e.,  they  loathed] : 
Gr.  and  at, — with — my  ordinances  were  angry  in, — with — the 
psuche  of  them  [anger  is  shown  in  the  breath]  :  the  Lat.  does  not 
use  its  word  anima :  it  has,  simply,  and  my  laws  they  despised 
[literal  language,  expressing  the  sense] :  the  Douay  gives  ....  and 
they  shall  pay  for  their  sins,  and  they  despised  my  laws :  Ital.,  and 


THEOLOGY   OF   THE  BIBLE.  3Y 

they  will  have  requited  with  good  will  the  their  iniquity,  for  they 
will  have  despised  my  laws,  e — yea,  the  amma  of  them  will  have 
disdained  the  my  statutes  :  E.  V., ..  .  and  they  shall  accept  of  the 
punishment  of  their  iniquity ;  because,  even  because  they  despised 
my  judgments,  and  because  their  soul  abhorred  my  statutes.  [It  is 
plain,  that  they,  and  thei7'  soul,  mean  the  same.] 

Lev.  26  :  44  ;  E.V.,  .  .  .  neither  will  I  abhor  them.  [See  Lev.  26  : 
30,  Douay  and  E.V., .  .  .  my  soul  shall  abhor  you.] 

Lev.  27:  2;  Heb., .  .  .  man,when  he  shall  consecrate ^^c?r — vowed 
sacrifice,  (see  Ges.,  ndr.,  citing  Lev.  V :  16;  22  :  18,  22;  Deut.  12  : 
6 ;)  [see  also  Lev.  22  :  19],  according  to  the  estimation, — assessment 
of  thee  (i.  e.,  says  Ges.,  under  orJc,  the  priest's  assessment  of  the 
person  offering,  citing  Lev.  5  :  15, 18;  27:  \2),en-phsht — the  breaths, 
— souls,  [i,  e.,  the  victims  sacrificed  are]  to  Jehovah  [i.  e.,are  conse- 
crated holy]  to  Jehovah.  The  reader  has  already  perceived,  that  the 
Heb.  does  not  use  the  substantive  verb,  to  be ;  hence  the  numberless 
insertions  in  Italics,  in  the  Douay,  the  Italian,  and  the  E.  V.  of  is, 
are,  shall  he,  teas,  &g.  The  above  appears  to  me  to  be  the  true  ren- 
dering of  the  Heb.  of  this  verse  :  and  verses  9  and  11,  given  below, 
clarly  show  it  to  be  the  true  rendering,  I  think.  We  have  seen, 
that  every  breathing  creature  is,  in  numerous  places,  called  en-phsh 
— a  breath — soul ;  and  numerous  other  instances  of  it  occur  after 
this.  I  should  have  had  no  doubt  of  the  correctness  of  the  above 
rendering,  had  I  not  seen  the  Gr.  rendering  of  the  verse,  thus  : — 
Whoever  may  vow  vow  as  suits  the  estimation  of  the  josr^cAe  of  him 
to  the  Lord.  This  does  not  seem  to  me  to  fill  the  Hebrew  of  the 
verse ;  there  seems  to  be  something  wanting.  The  Heb.  has,  ac- 
cording to  the  assessment, — estimation — of  thee.  And  I  find  that 
Geddes,  who  translates  from  the  Heb.  but  who  does  not  render  lit- 
erally ;  preferring,  as  he  says,  a  free  translation,  giving  the  sense ; 
renders  thus :  If  any  one  will  distinguish  himself  by  vowing  to  the 
Lord  the  value  of  his  own  person  [giving  person  for  en-phsli\  ;  let 
this  be  the  valuation.  [This,  also,  does  not  seem  to  me  to  fill  the 
Heb.  of  the  verse.]  Ges.,  under  orX*,  renders  thus  :  ..."  according 
to  thy  (the  priest's)  estimation,  men  (are  offered)  to  God ; "  [giving 
men,  for  the  Heb.  en-phsht,  and  inserting  the  words  put  in  paren- 
thesis. But,  I  do  not  see  the  propriety  of  "  men  (are  oftered)  to 
God."  It  seems  to  me,  that  the  en-phsh,  the  breathing  victim  is 
what  is  offered  to  Jehovah.]  The  Lat.  has,  his  anima:  Douay,  the 
man  that  shall  have  made  a  vow,  and  promised  his  soul  to  God,  shall 
give  the  price  according  to  estimation.     [I  do  not  see  the  sense  of 


38  THEOLOGY   OF   THE   BIBLE. 

this.]  The  Ital.  is,  when  any  one  shall  have  made  some  particular 
voto ;  when  he  shall  have  made  voto  with—person  to  the  Lord, 
under  thy  judgment, — estimation.  [The  Ital.  word  voto  is  defined, 
a  vow ;  and  hestia  vota  is  defined,  beast  without  burden.  Such  was 
the  beast  offered  in  sacrifice.  By  taldng  the  Ital.  yfoxdi  person  to 
represent  the  Hebrew  en-phsh  (we  have  frequently  had  person^  in 
the  Ital.  when  the  Ileb.  is  en-phsh  y  and  we  have  seen  that  en-phsh 
means  any  breathing  creature),  the  Ital.  corresponds  with  the  He- 
brew.] The  E.  V.  is,  when  a  man  shall  make  a  singular  vow,  the 
persons  (shall  be)  for  the  Lord  by  thy  estimation  [^\vmg  persons^ 
where  the  Heb.  has  en-phsht.  But  I  do  not  see  the  sense  of  this 
rendering.] 

Lev.  27 :  9;  Heb.,  u — yet,  if  a  domestic  animal,  which  they  offer 
of  them  oblation, — offering — to  Jehovah,  every  which  he  shall  give 
of  them  to  Jehovah  shall  be  consecrated, — holy.  ["  Which  they 
offer  of  them  "  is  impersonal,  meaning,  which  men  offer,  or  may 
offer.]  It  is  plain  from  this  verse,  that  it  is  the  breathing  victim, 
expressed  in  the  Heb.  of  v.  2,  by  en-phsh,  that  is  offered,  and  is  con- 
secrated— holy — to  Jehovah. 

Lev.  27:  11  ;  Heb.,  i< — But,  If  any  domestic  animal  unclean, 
which  they  do  not  offer  of  them  [impersonal,  Avhich  men  do  not 
offer,  or,  which  may  not  be  oflered]  oblation  to  Jehovah,  ii — then, 
eomid  [The  causative  form  of  the  verb  om(l\  let  him  cause  to  stand 
that  domestic  animal  before  the  priest.  [It  appears  to  me,  that  these 
two  verses  establish  the  correctness  of  the  rendering  above  given  of 
27  :  2.]  Geddes  renders  v.  9  thus  :  If  (one)  vow  a  beast,  and  it  be 
one  of  those  that  may  be  offered  up  to  the  Lord,  every  such  heast 
shall  be  hallowed — \beast,  here,  answers  to  en-phsh  in  27 :  2.]  And 
he  renders  v.  11,  thus:  But  if  the  beast  be  unclean,  such  as  may 
not  be  offered  in  sacrifice  to  the  Lord,  then  let  him  present  the  heast 
to  the  priests:  [Geddes's  renderings  of  v.  9  and  11,  show  that  the 
Heb.  of  27 :  2,  is  correctly  rendered,  as  above  given.  It  did  not 
occur  to  me  to  look  at  Geddes  till  after  I  had  rendered  27  :  2  as 
above,  and  after  I  found  that  the  Greek  rendered  it  differently.] 


NUMBERS. 

Num.   5:2;  Heb., ....  and  every  [one]  polluted  by  en-phsh 
[i.  e.,  a  dead  en-phsh?^    Gr.,  by  psuche:  Lat.,  anima:  Ital., .... 


THEOLOGY   OF   THE   BIBLE.  89 

and  every  (man)  fouled  by  a  dead:  Douay,  defiled  by  the  dead: 
E,  v.,  defiled  by  the  dead. 

Num.  5:6;  Heb.,  .  .  .  man  or  woman,  that  may  do  of  all  those 
sins  which  of  mankind,  to  do  faithlessly  a  perfidy  against  Jehovah, 
ih — so  that — to  incur  guilt  that  en-phsh:  Gr.,  man  or  woman,  and 
commit  fault  that  psxiche, :  The  Lat.  does  not  use  its  word  anima  in 
this  verse ;  but  gives,  man  or  woman,  as  the  nominative,  all  through 
the  verse.  And  the  Douay  follows  the  Latin.  [They  both  give  the 
sense  of  the  verse  correctly.]  Ital.  When  a  man  or  woman  .  .  .  such 
person  is  faulty — guilty:  E.  Y., person. 

Num.  5 :  11  ;  E.V., .  .  .  if  any  man's  wife  commit  a  trespass, 
Num.  6:  20;  E.V.,  If  thou  be  defiled. 

Num.  5:  31 ;  E.V.,  Then  shall  the  man  be  guiltless  from  ini- 
quity. 

Num.  6:6;  Heb.,  ....  on  en-phsh  mt — ^breath,  soul,  dead  [for, 
a  dead  person]  let  him  not  come  in,  enter.  Gr.,  on  anj  psuche  end- 
ed, terminated  :  Lat.,  upon  a  dead  not  shall  he  enter :  Ital.,  let  him 
not  go  into  (any  place  where  may  be)  one  dead:  Douay,  he  shall 
not  go  in  to  any  dead :  E.  V.,  he  shall  come  at  no  dead  bodi/,  [giv- 
ing the  word  body,  where  the  Heb.  is,  en-phsh,  and  the  Gr.  psiicM. 
King  James's  Ecclesiastics  who  made  our  E.  V.  outdid  here  even 
the  Romish  Latin,  Italian,  and  Douay  versions,] 

Num.  6:  11 ;  Heb.,  ....  and  make  atonement  for  him  for  that 
which  he  sinned  on  that  en-23hsh  [for  en-phsh  mt,  in  v.  6.  We  have 
seen  that  the  Hebrew,  after  giving  e7i-phsh  chay-ah  a  number  of 
times,  gives  frequently  en-phsh  alone,  leaving  chay-ah  to  be  under- 
stood. So  the  Heb.  uses,  sometimes  en-phsh  mt,  and  sometimes,  en- 
phsh  alone,  leaving  Tnt  to  be  understood.  In  our  language,  speaking 
of  the  loss  of  lives,  by  the  foundering  of  a  ship  at  sea,  for  instance, 
we  say,  so  many  souls  were  lost,  or,  so  many  lives  were  lost ;  the 
Hebrew  woidd  say,  so  many  breaths  were  lost].  The  Gr.  in  6:  11, 
has  the  word ^ysuche  alone:  Lat.,  the  simple  word  dead:  Ital.,  from 
that  which  he  shall  have  sinned  concerning  the  dead:  Douay,  for 
that  he  hath  sinned  by  the  dead:  E.  V.,  for  that  he  sinned  by  the 
dead. 

Num.  9:6;  Heb.,  men  who  had  become  unclean  by  en-phsh  adm^ 
breath,  soul,  of  man  [for,  a  dead  man,  jDcrson]  :  Gr.,  on  jysicche  an- 
thropou,  breath,  soul,  of  man :  Lat.,  upon  animam  hominis,  breath, 
soul,  of  man  :  Douay,  unclean  by  occasion  of  the  soul  of  man  :  Ital., 
foul  by  Vi.p)erson  dead:  E.  V.,  defiled  by  the  dead  body  of  a  man. 
Num.   9:  V;  Heb.,  ....  we  unclean  by  en-phsh  adm :  Gr.,  on 


40  THEOLOGY   OF   THE   BIBLE. 

psucht  anthropoic  Lat.,  upon  a7ii?na  hominis :  Douay,  by  occasion 
of  the  soul  of  a  man :  Ital.,  \re  (are)  unclean  by  2i person  dead :  E.V., 
w'c  (are)    defiled  by  the  dead  body  of  a  man. 

XuuL  9  :  10;  Heb., ....  man  man  that  shall  become  unclean  by 
en-phsh.  [The  Heb.  word  mt,  dead,  being  left  to  be  understood,  and 
the  word  man,  also,  not  being  used  here.]  Gr.,  psxichl  anthropou^ 
[adding  the  word  anthropou^  given  in  v.  6,  T,  that  being  the  sense.] 
Lat.,  unclean  upon  anima :  Douay,  by  occasion  of  one  that  is  dead. 
[The  Douay  does  not  give  soul,  for  the  Lat.  anima,  as  it  does  in 
verses  6  and  7,  shewing  that  the  Douay  uses  "  one  that  is  dead"  as 
equivalent  to  its  words  "  the  soul  of  a  man,"  in  verses  6  and  V]  :  the 
ItaL  in  9 :  10 ;  is,  shall  be  foul  hy  a  person  d^ad:  E.  Y.,  shall  be 
unclean  by  reason  of  a  dead  body. 

Xum.  9:  13;  Heb.  But  that  man  who,  &c.,  m — even — Jikrte — 
[see  Gen.  17:  14],  that  en-j^hsh:  Gr.  Man  whoever,  &c.,  exoloth- 
reuthesetai  [see  Gen.  17:  14],  that^y5?/cAg.'  Lat.  K  any  one,  &c.,  ex- 
terminabitur,  shall  be  exterminated,  destroyed,  rooted  out,  cast  out, 
abolished,  that  anima:  ItaL  Let  such  2^ person  be  shortened,  cut 
short,  cut  oft':  Douay,  But  if  any  man,  &c.,  that  soul  shall  be  cut 
oft":  E.  V.  But  the  man  that,  &c.,  even  the  same  soul  shall  be  cut 
ofil 

Xum,  11:4;  Heb.  And  the  mixed  crowd  which  in  midst  of 
them  longed  a  longing.  [TTe  have  longed  expressed  by  en-phsht 
psu<;h':,  a/iima.^         i 

Xum.  11:6;  Heb.  But  now,  en-phsh  of  us  is  become  dry.  Gr. 
Xow,  but,  the  psuche  of  us  dried  up:  Lat.  Our  anima  parched, 
dry,  thirsty,  is:  ItaL  Whereas  now  our  anima  (is)  dry:  Douay, 
Our  soul  is  dry  :  E.  V.  But  now  our  soul  (is)  dried  away. 

XuuL  11  :  34;  E.  V.,  ....  there  they  buried  the  peoj^le  that 
lusted. 

Xum.  12  :  12 ;  E.  V.  Let  her  not  be  as  one  dead  [equivalent  to 
en-phsh  dead,  before  given.] 

XuuL  15  :  27  ;  Heb.  But  if  en-phsh  one  shall  miss  by  error,  then 
shall  bring  she  a  she  goat:  Gr.  But  \f  psuche  one:  Lat.  Also  if 
anima  one :  ItaL  But  if  one  sole  person  hath  sinned  through  error : 
Douay,  But  if  one  soul  shall  sin  ignorantly,  he  shall  offer  a  she 
goat.     See  E.  Y. 

Xum.  15 :  28  ;  And  shall  make  expiation  that  priest  for  that 
en-pJish  that  erreth  by  misstep  before  Jehovah,  The  GT.,psuche: 
The  Lat.  does  not  use  its  word  anima  in  the  verse;  but  gives,  for 
her^  referring  to  anima  in  v.  27:  The  Douay  gives,  for  him,  refer- 


THEOLOGr   OF    THE    BIBLE.  41 

ring  to  the  Douay  words,  one  soul  in  v.  27:  ItaL,  for  that  person 
that  shall  have  sinned  through  error :  E.  V.  .  .  .  an  atonement  for 
the  soul  that  sinneth  ignorantly. 

Xunt  15:  29;  E.  V.  Te  shall  have  one  law  for  him  that  sin- 
neth through  ignorance. 

Xum.  15  :  30  ;  Heb.  But  that  en-phsh  which  shall  do  with  hand 
cast,  of  those  native,  or  of  those  sojourning,  Jehovah  she  [that  en- 
phsh^  reviling,  v.,  even,  nJcrte  [see  Gen.  IT  :  14 ;]  that  en-pL-h  from, 
&c. :  Gr.  hut  psi^oAS-whatever  shall  do  with  hand  of  haughtiness, 
etc.,  exolothreiithesetai  [see  Gen.  17:  14.]  xhaX  psuche  out  of  the 
people  of  her:  Lat.  ojiima,  tSrc;  peribit  [see  Exod.  12:  15.  The 
Lat.  gives  aniraa  but  once]  :  Douay,  But  the  soul  that  committeth 
anytliing  through  pride,  &c.,  shall  be  cut  off  from  among  his  peo- 
ple :  Ital.  But  the  penon  that  shall  have  done  (any  act)  at  hand 
lifted  up,  itc,  let  such  a  person  be  shortened,  cut  short,  cut  off,  <S:c. 
See  E.  Y. 

Xum.  15  :  31 :  Heb.  Because  word  of  Jehovah  he  contemned,  &C-, 
ekrt  tJcrt  that  en-phsh,  the  sin  of  him,  upon  him.  [eJrrt  is  a  contrac- 
tion of  enkrt,  the  infinitive  passive  of  the  verb  J:rt,  and  tkrt 
is  the  future  of  the  verb  krt.  For  the  meaning  of  the  verb  Jcrt  see 
Gen.  17:  14.  From  the  expression,  the  sin  of  him  upon  him,  in  con- 
nection with  eJcrt  tkrt,  we  learn  that  the  meaning  of  the  expressions 
die  in  their  sins,  and  equivalent  expressions,  in  the  Xew  Testament^ 
is,  die  eternally,  L  e.,  never  to  be  raised  to  life  again.]  The  Greek  in 
15  :  31,  is,  ektripsei  ektnblsetai  that  ^jsw^h'',  by  rubbing  out,  wast- 
ing, destroying,  cancelling,  annulling,  perishing,  shall  be  rubbed  out, 
wasted,  destroyed,  cancelled,  perished,  that  psucke,  the  sin  of  him, 
upon  him.  [To  annul,  is  to  bring  to  nothing,  from  the  Lat,  ad,  to, 
and  nidlus,  none,  nobody,  void,  null,  lost,  equivalent  to  annihilate, 
from  the  Lat.  ad,  to,  and  nihil,  nothing.  And  when,  in  reference 
to  any  class  of  persons,  nothing  to  come  after  is  promised,  such  an- 
nulling is,  of  course,  a  finality.]  The  Lat.  does  not  give  its  word 
anima  in  this  verse :  it  gives,  for  that  cause  delebitur  [see  Gen.  1 7  : 
14],  referring  to  anima,  in  verse  30  :  The  Douay  is,  therefore  shall 
he  be  destroyed — [not  giving  its  word  soul  in  this  verse,  but  re- 
ferring to  its  word  soul  in  v.  30  :]  The  ItaL,  in  v.  31  is,  entirely  let 
be  that  person  shortened,  cut  short,  cut  off;  be  her  iniquity  upon 
her:  E.Y., Because  he  hath  despised,  <fcc.,  that  soul  shall  entirely 
be  cut  ofl*;  his  iniquity  (shall  be)  upon  him.  [The  E.  Y.,  by  its 
semicolon  after  its  words  cut  off,  and  its  insertion  of  the  words, 
shall  he,  takes  away  the  meaning  of  the  verse.] 


42  THEOLOGY   OF  THE   BIBLE. 

Num.  25  :  35  ;  Heb., .  .  .  of  death  shall  die  that  man  [man,  here 
is  equivalent  to  en-phsh  in  v.  31.] 

Num.  16:  15;  Heb.,  Then  nhhr — breathed  hard  through  the 
nose,  snorted,  Moses  exceedingly :  (Ges.  says,  this  is  an  onomatop- 
dietic  Avord.)  [It  is  plainly  so  :  sound  it  in  tWo  syllables,  en-char^ 
draw  in  through  the  nose  en,  short,  and  breathe  out  quick  and  short, 
char,  in  one  sound,  giving  for  the  consonant  ch  a  slight  hard  sound 
to  the  c  and  the  rough  spiritus — rough  breathing  to  the  h.  Valpy's 
Gr.  Grammar  by  Anthon,  p.  7,  says :  "  To  the  written  characters 
belong  also  the  spiritus  or  breathings,  of  which  there  are  two,  the 
pneuma  psilon,  spiritus  leuis,  [the  breathing  soft,  the  soft  breath- 
ing], and  the  pneuma  dasu,  spiritus  asper,  [the  breathing  rough, 
rough  breathing]  or  aspirate."  And  Prof.  Wilson,  in  his  Hebrew 
Grammar,  jd.  4,  uses  the  same  Lat.  word  spiritus  for  these  different 
breathings:  And  the  Lat.  wovdi  spiritus  \&  defined  by  Ains worth, 
hreathing  .•]  The  Ital.  in  16  :  15,  is,  Then  Moses  was  angered 
strongly :  Douay,  Moses  therefore  being  very  angry  :  E.  V.,  And 
Moses  was  very  wroth. 

Num.  16:  38;  Heb.,  ch.  17:  3;  The  fire  pans  of  these  sinners 
at — [i.  e,  at  the  forfeit  of]  en-phsh  of  them :  Gr.,  at  the  psuchais 
of  them:  The  Lat.,  At  deaths  of  sinners.  [This  may  mean,  of  sin- 
ners at  deaths ;  from  the  construction  of  sentences  in  the  Lat.,  this 
may  be  the  meaning]  :  The  Douay  gives.  In  the  deaths  of  the  sin- 
ners. [The  Lat.  does  not  give  its  word  anima,  nor  the  Douay  its 
word  soul  in  the  verse] :  The  Ital  is.  And  of  the  curses  of  these  that 
liave  sinned  against  their  own  anime — (Graglia,  souls),  [i.  e.  at  the 
forfeit  of  their  breaths,  for,  lives]  :  E.  V.,  The  curses  of  these  sin- 
ners against  their  own  souls. 

Num.  16 :  45 ;  E.  V., ....  that  I  may  consume  them  in  a  mo- 
ment. 

Num.  18:  16;  E.  V.,  And  those  that  are  to  be  redeemed  ac- 
cording to  thine  estimation. 

Num.  19:  11;  Heb.,  Who  touching  on  dead  of  any  en-pfish 
adm,  shall  be  unclean  seven  days :  Gr.  .  .  .  psucM  anthropou :  The 
Lat.  is,  Avho  having  touched  the  carcass  of  a  man :  Douay,  He  that 
toucheth  the  corpse  of  a  man.  [The  Lat.  does  not  give  here  its 
word  anima,  nor  the  Douay  its  word  soul?[  Ital.,  Who  shall  have 
touched  the  body  dead  of  any  person :  E.  V.,  He  that  toucheth  the 
dead  body  of  any  man. 

Num.  19:  13;  Heb.,  Every  that  having  touched  b,  upon,  dead, 
6,  upon,  en-phsh  of  that  man  that  shall  die,  even  nicrte — [see  Gen. 


THEOLOGY   OF   THE   BIBLE.  43 

17 :  14],  that  en-^)hsh  [the  en-phsh  which  hath  touched]  from  Israel : 
Gr.,  Who,  &c.,  psuche  anthropoii  ehtreblsetai  [see  Num.  15  :  31 ;] 
that  psuche  [the  psuche  that  has  touched]  from  Israel :  Lat.,  Every 
who  shall  have  touched  of  a  human  anima  the  can-ion,  &c.,  peribit 
[see  Exod.  12  :  15  ;]  from  Israel.  [The  Lat.  does  not  repeat  its  word 
anima;  does  not  say,  that  anima  (which  touched)  peribit:']  Douay, 
Every  one  that  toucheth  the  corpse  of  a  man,  &c.,  shall  perish  out 
of  Israel.  [The  Douay  does  not  use  its  word  soul  at  all  in  this 
verse].  Ital.,  Whoever  shall  have  touched  the  body  dead  of  a  per- 
son that  may  die,  &c.,  let  that  person  [that  shall  have  touched]  be 
shortened,  cut  short,  cut  off,  from  Israel.  [The  Ital.  gives  person  in 
each  place  where  the  Heb.  has  en-phsh,  Gr.  2)siiche.]  E.  Y.,  Who- 
soever toucheth  the  dead  body  of  any  man  that  is  dead,  &c.,  that 
soul  [the  soul  that  toucheth]  shall  be  cut  off  from  Israel.  [We  have 
seen,  that  the  E.  V.  has  often  given,  dead  body,  where  the  Heb.  is 
dead  en-phs\  Gr.  dead  ^sz<cAc.] 

ISTum.  19:  16;  Heb.,  And  every  who  shall  touch  on  whom  on 
field  pierced  through  by  sword,  or  on  mt,  a  dead,  [equivalent  to  en- 
phsh  mt  in  preceding  verses.] 

Num.  19:  18;  Heb,,  v.  17,  And  let  take  hyssop,  and  dip  in 
water,  a  man  pure,  and  sprinkle  upon  that  house,  and  upon  all  those 
utensils,  and  upon  those  en-pJishs  which  may  live  therein,  and  upon 
that  having  touched  on  bone  or  on  slain,  or  on  mt,  a  dead  [equiva- 
lent to  en-phsh  otit,  in  preceding  A'erses] :  Gr.,  And  upon  those 
psuchas :  The  Lat.  has,  and  sprinkle  the  men :  Douay,  S,nd  sprinkle 
the  m,en :  Ital.,  and  spi'inkle  all  the  ptersons,  &c. :  E.  Y.,  upon  the 
persons  that  were  there,  and  upon  him  that  touched  a  bone,  or  one 
slain,  or  one  dead. 

Num.  19:  20;  Heb.,  ^nt  mam  that  shall,  &c.,  even  nh'te  [see 
Gen.  17:  14;]  that  en-p>hsh  from  midst  of  that  assembly :  Gr.,  But — 
man  who,  &c.,  exolothreuthtsetai  [see  Gen.  17:  14,]  that  j95WcAe.* 
Lat,,  If  any  one,  &c.,  perihit  [see  Exod,  12  :  15,]  the  amm,a  of 
him:  Ital,,  But  if  any  one,  &c,,  let  that  person  be  shortened,  cut 
short,  cut  off:  Douay,  If  any  m,an,  &c,,  his  soul  shall  perish  out  of 
the  midst  of  the  church :  E.  Y.,  But  the  man  that,  <fcc.,  that  soul 
shall  be  cut  off  from,  &c. 

Num.  19  :  21;  E.  Y,, .  .  ,  and  he  that  toucheth  [equivalent  to 
en-phsh  that  toucheth,  in  preceding  verses.] 

Num.  19 :  22;  Heb.,  And  every  who  shall  touch,  &c.,  even  that 
en-phsh  which  touching  shall  be  unclean  until  that  evening  :  Gr., 
psuche:  Lat anima:  Ital,,  the  person  t\\2.t  shall  have  touched, 


44  '  THEOLOGY   OF   THE   BIBLE. 

&c. :  Doaay,  the  person  that  toncheth :  E.  V.,  the  soul  that  touch- 
eth. 

Num.   21 :  4;  Heb.,  ....  and  was  shortened  en-phsh  of  that 
people,  (equivalent,  says  Ges.,  under  qtsr,  the  verb  used  here,  to, 
was  shortened  ru-ach,  the  breath;  [Greek, ^jwei<m« /  Lat.,  spiritus ^ 
Ital.,  spirito  ;  Doaay  and  E.  V.,  very  often,  spirit]  ;  i.  e.,  says  Ges., 
they  became  impatient,  citing  this  verse,  and  Judges  16  :  16;  10: 
16) :  The   Gr.  here   has   oligopsuchesen^  became   of  little  psuche, 
breath :  Lat.,  and  to  be  weary  began  the  people,  [not  using  its  word 
animci\ :  Douay,  and  the  people  began  to  he  weary ^  [not  using  any 
word  for  the  Heb.  en-phsh,  Gr.  psuche,  contained  in  its  verb  above 
given]  ;  Ital.,  and  the  mind  fainted  to  the  people :  E.  V.,  and  the 
soul  of  the  people  was  much  discouraged.     [We  thus  see,  that  the 
Heb.  words  en-phsh  and  ru-ach ,'  for  which  theGr.  words  ^.re  psuche 
and  pneuma,  and  the  Latin  words,  anima  and  spiritus,  and  the  Ital. 
words,  anima  and  spirito,  Douay,  the  most  often,  soul  and  spirit, 
the  E.  v.,  about  half  the  time,  soul  and   spirit,  mean  the   same 
thing,  namely,  breath.     And  the  Heb.  and  Greek,  inbreathed;  Lat. 
and  Ital.,  inspired,  are  used  for,  encouraged, having  spirit,  courage: 
and  in  our  language,  inspirited  (we  might  use  insouled,  too,)  means 
the  same :  and  dispirited,  dissouled,  means,  discouraged :  and  we 
use  spirit,  for  courage.     And  the  Bible  uses,  strong  en-phsh,  and 
strong  ru-ach,  for  courage :  and  uses  each  of  those  two  words,  en- 
phsh  and  ru-ach,  for  any  strong  emotion,  feeling. 

Num.  21 :  5  ;  Heb., .  .  en-^yhsh  of  us  is  cut  short,  cut  oiF,  at  this 
bread  this  despicable:  Gr.,  truly  i^iQ psuche  of  us  is  offended,  &c. : 
Lat.,  Our  anima  even  now  nauseates  over  this  food  most  light :  Ital., 
Our  anima  is  wholly  loathed  of  this  bread  so  light :  Douay,  Our 
soul  now  loatheth  this  very  light  bread.  E.  V.,  Our  soul  loatheth 
this  light  bread.     [It  is  the  breath  that  is  nauseated,  loathes,] 

Num.  21  :  29  ;  E.  V.,  .  .  .  hath  given  his  sons  and  his  daughters 
into  captivity.     [We  have  en-phshs  in  captivity]. 

Num.  21 :  35  ;  E.  V.,  So  they  smote  him,  and  his  sons,  and  all 
his  people,  until  there  was  none  left  him  alive :  [we  have,  until  there 
was  not  left  nshme]  ("  a  breath,  soul,  spirit,  that  which  had  breath, 
a  living  creature,"  given  by  Ges.,  for  nshme). 

Num.  23  :  10;  Heb.,  ...  let  die  en-phsh  of  me  [for,  let  me  die, 
or  may  I  die]  death  of  straight,  upright,  u — yea,  let  become,  ahrit 
an  afterwards,  a  hereafter,  a  future  time,  a  latter  state,  of  me  as 
what  of  them,  [i.  e.,  as  there  will  be  of  them.]  Gr.,  let,  or  may  die 
the  jost^c^e  of  me  among />SMcAaz*iJ  of  just,  Tcai  let  become  the  sperma. 


THEOLOGY   OF   THE   BIBLE.  45 

grain,  seed,  of  me  as  the  sperona,  grain,  seed,  of  them.     Lat.,  let,  or 
may,  die  my  aiiima  in,  or,  with,  death  of  just,  et  let  become  my 
hindmost  like  of  them.     Douay,  let  my  sonl  die  the  death  of  the 
juSt,  and  my  last  end  be  like  to  them.     Ital.,  let,  or,  may,  die  my 
person  of  the  death  of  the  men  straight,  just,  and  let,  or,  may,  be 
va.jjine  like  to  him.     E.  V.,  let  me  die  the  death  of  the  righteous, 
and  let  my  last  end.  be  like  his.     [The  Heb.  word  ahrit^  used  in 
this  verse,  is  a  noun,  from  the  verb  ahr,  to  be  after.     The  reader 
will  allow  me,  in  connection  with  this  verse,  to  anticipate  two  of 
the  other  verses  in  which  this  same  Heb.  word  ahrit  occurs:  Ps. 
37:  37  and  38 :  v.  37  in  the  Heb.  is,  Observe  tni,  a,  or  the,  upright, 
II — yea,  look  at  ishr,  a,  or  the,  straight,  upright ;    for    ahrit,   an 
afterwards,  a  hereafter,  a  future  time,  a  latter  state  I — for  aish,  a,  or 
the,  man  shlum — seeking  peace,  or,  of  peace:  v.  38,  Heb.  u — But 
sinners,  those  who  turn  aside  from  God,  nshmdu  ihdu  shall  be  laid 
waste,    destroyed,  cut  off  wholly,  ahrit  of  wicked   7iJcrte.~\     [See 
Gen.  17 :  14,  for  nJcrte'].     The  Gr.  v.  37,  is.  Observe  innocence,  Jcai, 
yea,  look  to  direction  in  right  line  (metaphorically,  says  Donnegan, 
to  equity,  uprightness) ;  for,  something  left  behind,  for  man  fond  of 
peace :  v.  38  :  Gr.  But  those  unjust  exolothreuthesontai  [see  Gen.  17: 
14],  epitoauto-^YlioWj  ;  left  behinds  of  irreligious  exolothreuthesontai 
[see  Gen.  17  :  14.]     The  Lat.  is,  v.  37  :  Observe  innocence,  et  yea, 
have  an  eye  to  justice  [i.  e.  justness],  for  as  much  as  there  are  re- 
mainders for  man  that  loves  peace.     Verse  38,  Lat.  Unjust  but, 
disperibunt  shall  be  destroyed,  utterly  lost,  simid,  together ;  remain- 
ders of  irreligious  interihunt,  shall  be  annihilated,  extinguished,  ex- 
hausted, perish.     Douay,  v.  37,  keep  innocence,  and  behold  justice, 
[i.  e.  justness ;  our  word  justice  has   come  to  be   understood,   or, 
rather,  applied  by  Ecclesiastics,  in  a  different  sense] ;  for  there  are 
remnants  for  the  peaceable  man.     [I  don't  know  what  the  Douay 
would  have  us  understand  by  remnants],  v.  38,  But  the  unjust  shall 
be  destroyed,  together :  the  remnants  of  the  wicked  shall  perish : 
the  Ital.  is,  v.  37,  look  to  integrity,  e  yea,  have  regard  to  integrity ; 
for  {there  is)  a  reward  for  the  man  of  peace:  v.  38.     But  the  trans- 
gressors shall  be  destroyed  wholly;  every  reward  is  cut  off  to  the 
impious.     The  E.  V.  is,  v.  37,  mark  the  perfect  (man),  and  behold 
the  upright :  for  the  end  of  (that)  man   (is)   peace :  v.  38  ;  But  the 
transgressors  shall  be  destroyed  together :  the  end  of  the  wicked 
shall  be  cut  off.     Jerome's  version,  a  Latin  version,  printed  from  the 
manuscript  and  published  in  1522,  gives  the  Latin  the  same  as  the 
Latin  above  given,  except  tliat  it  gives,  in  old  fashion,  dispihnt  for 


46  THEOLOGY   OF   THE   BIBLE, 

disperibunt,  and  puts  its  stop,  a  colon,  before  simul,  whereas  the 
Latin  above  given  puts  its  stop,  a  semicolon,  after  simul.  [Can  the 
reader  make  sense  of  the  E.  V.,  "  the  end  shall  be  cut  off?  "  And 
can  he  imagine  how  our  translators  could  have  the  boldness  to  give 
such  a  rendering  to  these  two  versions  ?  They  have  not  the  slight- 
est excuse  for  it  even  in  any  one  of  the  Romish  versions,  the  Latin, 
the  Douay,  or  the  Italian ;  nor  in  Jerome's  version ;  nor  in  the 
Tindal  Coverdale.  The  reader  observes  that  the  Greek  uses  the 
word  sperma,  grain,  seed,  of  the  just,  in  Numbers  23:  10.  Arch- 
bishop Whately,  of  the  English  church,  in  his  valuable  book  on  the 
"Future  State,"  p.  72,  says:  "It  is  conceivable  that  some  portion 
of  the  body,  perhaps  many  times  less  than  the  smallest  gi-ain  of 
dust,  may  be  exempted  from  decay  ;  may  be,  however  minute,  very 
curiously  organized,  and  be  the  really  essential  part  of  the  body, 
and  may  remain  in  a  torpid  state,  like  a  seed."  Whether  the  Arch- 
bishop had  observed  the  Greek  word  sperma,  grain,  seed,  in  the 
Greek  of  this  verse,  I  do  not  know.  Such  a  grain,  seed,  of  the 
wicked  might  be  wholly  destroyed;  and  such  a  grain,  seed,  of  them 
who  shoixld  be  accounted  just  might  be  kept  alive.  If  the  Greek 
word  be  used  here  figuratively,  it  is  a  beautiful  figure.  The  Arch- 
bishop, very  properly  proceeds  to  say :  "  All  this,  however,  is  merely 
a  string  of  suppositions  ;  of  which  we  can  only  say,  that  there  is 
no  one  of  them,  as  far  as  we  can  judge,  that  is  in  itself  impossible." 
No  doubt  the  Archbishop  thought  the  answer  of  Paul  to  them  who 
denied  the  possibility  of  resurrection  to  be  the  true  answer :  ye  are 
ignorant  of  the  Scriptures,  and  of  the  power  of  God, 

Num.  24 :  13  ;  Heb,, ...  I  cannot  go  beyond  the  mouth  of  Je- 
hovah, to  do  good  or  bad  of  lb  of  me ;  what  shall  speak  Jehovah, 
even  I  will  speak.  [The  mouth  of  Jehovah  is  equivalent  to  en-plish 
and  to  nshme,  and  to  ru-ach,  of  Jehovah,  i.  e.  the  breath  of  Jehovah ; 
for,  to  speak  with  mouth,  is,  to  speak  with  breath] :  the  Gr.  here 
gives,  to  do  good  or  bad  of  myself,  giving,  of  myself,  for  the  Heb. 
of  Z5  heart,  soul,  mind,  of  me,  [and  we  have,  yoiir  selves,  iox  en-phsh 
of — of  yoTi, — Gr.  psucM  of — of  you]  :  Douay,  I  cannot  go  beyond 
the  words  of  the  Lord,  to  utter  any  thing  of  my  oion  head  cither 
good  or  evil:  Ital.,  I  cannot  go  beyond  the  commandment  of  the 
Lord,  to  do  (anything)  good  or  bad  of  my  imderstanding :  E.  V., 
....  I  cannot  go  beyond  the  commandment  of  the  Lord,  to  do 
(either)  good  or  bad  of  mine  oion  mind ;  [the  Heb.  word  is  ^5.] 

Numb.  26  :  7 ;  E.  V,,  .  .  .  and  they  that  were  numbered  of  them 
were,  &e. 


THEOLOGY   OF   THE   BIBLE.  47 

Num.  29 :  7  :  Heb., .  .  .  and  ye  shall  depress,  oppress,  afflict,  ew- 
phsh  of  you  [i.  e,,  ye  shall  fast]  :  Gr.,  the  psuchas  of  you  :  Lat.,  ye 
shall  dash  on  the  ground  (metaphorically,  says  Ainsworth,  for,  vex, 
disquiet,  trouble,  grieve,  afflict,  weaken,  bring  low,)  your  animas  : 
Ital.,  and  afflict  your  ayiime :  Douay,  and  you  shall  afflict  your 
souls :    E.  v.,  the  same. 

Num.  30:3;  Heb,,  Man  that  shall  vow  vow  to  Jehovah,  that 
hath  sworn  oath  to  bind  bond  on  en-phsh  of  him:  (Ges.,  under  asr, 
cites  this  verse,  and  renders  "  bind  himself  with  a  voav  : "  The  Gr. 
has,  the  psuche  of  him :  the  Latin  does  not  use  its  word  anima  ;  it 
gives,  bind  himself  hj  oath  :  Douay,  bind  Iiimselfhj  an  oath :  the 
Ital.  is,  V.  2  ;  binding  himself  by  bond  upon  his  anima :  E.  V.,  v. 
2 ;  to  bind  his  soul  by  a  bond. 

Num.  30 :  4 ;  Heb.  And  woman  that  shall  vow  vow  to  Jeho- 
vah, or  bind  bond  in  house  of  father  of  her :  Ital.,  v.  3  ;  And  when 
a  woman  shall  have  vowed'  a  vow  to  the  Lord,  and  shall  be  bound 
by  bond  in  house  of  her  father :  the  Douay  is,  and  bind  herself  Yf'iih 
an  oath :  E.  V.,  v.  3 ;  and  bind  (herself)  by  a  bond. 

Num.  30 :  5  ;  Heb.  And  hear,  father  of  her  vow  of  her,  or  bond 
of  her  which  bound  she  on  en-phsh  oi\iev,  &c.,  then  they  shall  stand 
good  ;  all  vows  of  her,  u — even,  eveiy  bond  bound  she  on  enphsh 
of  her  shall  stand  good :  the  Gr.  has,  on  the  psuche  of  her,  twice  : 
the  Lat.  is,  oath  with  which  she  had  bound  her  anima^  &c.,  what- 
ever she  promised  and  swore  to  do,  in  deed  she  shall  fulfill,  [using 
literal  language  for  the  second  Heb.  and  Gr.  phrase  with  en-phsh, 
psuche  .•]  Douay,  the  oath  wherewith  she  hath  bound  her  soul, 
whatsoever  she  promised  and  swore,  she  shall  fulfill  in  deed :  Ital., 
V.  4 ;  her  bond  with  the  which  she  was  bound  on  her  anima,  &c., 
and  every  bond  with  the  which  she  was  bound  on  her  anima  shall 
be  firm :  the  E.  V.  is  v.  4 ;  wherewith  she  hath  bound  her  soul .... 
wherewith  she  hath  bound  her  soul. 

Num.  30 :  6 ;  Heb.  But  if  refuse  assent  to,  father  of  her,  &c., 
any  vow  of  her,  or,  bond  of  her,  which  bound  she  on  en-phsh  of  her, 
it  not  shall  stand  good:  Gr.  v.  6  ;  on  the  psuche  of  her:  Lat.  v.  6, 
does  not  give  its  word  anima  in  the  verse :  It  gives  7iec,  no  not, 
obliged  shall  she  be  held  sponsioni,  to  the  bargain,  agreement : 
Douay,  v.  6  :  neither  shall  she  be  bound  to  what  she  promised. 
[We  thus  see,  that  the  Heb,,  bind,  promise,  on  en-phsh,  Gr.  psuche, 
is  simply  equivalent  to  our  expression,  upon  my  word.  There  can 
be  no  word  without  breath :  and  we  sometimes  hear  the  expression, 
upon  my  soul,  upon  my  life,  it  is  so ;  or  the  Heb.  phrase  may  be 


48  THEOLOGY   OF   THE   BIBLE. 

equivalent  to  what  we  call  swearing  to  -do  a  thing] :  verse  6,  above 
given,  is  v.  5  in  the  Ital.,  and  it  gives,  with  the  which  she  shall  be 
bound  upon  her  anima:  E.  Y.,  v.  5  ;  wherewith  she  hath  bound  her 
soul. 

Num.  30:  7;  Heb,,  ...  or  something  rashly  uttered  by  lips  of 
her  which  bound  she  uj)on  en-phsh  of  her :  Gr.,  v.  7 ;  the  ^9Si«cAe  of 
her :  Lat.,  v.  7 ;  anima  of  her :  Douay,  v.  7 ;  and  the  word  once 
going  out  of  her  mouth  shall  bind  her  soul:  Ital.,  or  (the  promise) 
made  with  the  her  lips  with  the  which  she  shall  be  bound  on  her 
anima:  E.  Y.,  v.  6 ;  ...  or  uttered  ought  out  of  her  lips  where- 
with she  bound  her  soul. 

Num.  30 :  8  ;  Heb.,  .  .  .  shall  stand  good,  vows  of  her;  yea, 
bonds  which  bound  she  upon  en-phsh  of  her,  they  shall  stand  good : 
Gr.,  V.  8  ;  ...  on  the  2^suche  of  her:  The  Lat.,  v.  8,  does  not  use  its 
word  anima,  but  gives,  simply,  whatever  she  had  promised,  [that 
being  the  sense]:  Douay,  v.  8;  whatsoever  she  promised:  Ital.,  v. 
7 ;  the  bonds  with  the  which  she  shall  be  bound  upon  her  anim,a : 
E.  Y.,  V.  7 ;  the  bonds  wherewith  she  bound  her  soul. 

Num.  30:9;  Heb.,  But  if,  day  he  heard,  husband  of  her  shall 
refuse  assent  to  consent  of  her,  [her  consent],  then  he  breaketh  off 
vow  of  her  which  upon  her,  even  the  thing  rashly  uttered  by  lips  of 
her,  which  bound  she  upon  en-phsh  of  her:  Gr.,  v.  9 ;  the  psuche  of 
her :  Lat.,  v.  9 ;  her  anima :  Douay,  v.  9 ;  wherewith  she  had  bound 
Jier  soul :  Ital.,  v.  8  ;  he  annulleth  her  vow  that  she  had  upon  herself, 
e, — yea,  (the  promise)  made  with  her  lips,  with  the  which  she  was 
bound  on  her  aniina :  E.  Y.,  v.  8  ;  whercAvith  she  bound  her  soul. 

Num.  30:  10;  Heb.,  But  vow  of  widow,  or  if  put  away,  di- 
vorced, &c.,  every  which  bound  she  upon  en-phsh  of  her:  Gr.,  v. 
10;  ...  on  the  psuche  of  her :  Lat.,  v.  10,  does  not  give  its  word 
anima  in  the  verse :  It  gives  simply,  whatever  they  shall  have 
vowed:  Douay,  v.  10;  whatsoever  they  vow:  Ital.,  v.  9;  all  that 
to  which  she  shall  be  bound  upon  her  anima:  E.  Y.,  v.  9;  where- 
with they  have  bound  their  souls. 

Num.  30 :  11 ;  Heb.  But  if  of  house  of  husband  of  her  vowed 
she,  or  bound  she  bond  on  en-phsh  of  her  to  swear  her :  [i.  e.,  by  her 
wearing]  :  Gr.,  v.  11 ;  ...  on  the p)suche  of  her  with  oath  :  Lat.,  v. 
12 ;  Wife  in  house  of  husband,  when  herself  hj  vow  she  shall  have 
bound  and  by  oath:  Douay,  v.  11  ;  If  the  wife  in  the  house  of  her 
husband,  hath  bound  herself  hj  vow  and  by  oath :  Ital.,  v.  10  :  And 
if  the  wife  make  vow,  or  be  bond  by  boJtnd  upon  her  anima  with 
oath,  (being)  in  house  of  the  her  husband :  E.  Y.,  v.  10  :  And  if  she 


THEOLOGY    OF   THE   BIBLE.  49 

vowed  in  her  husband's  house,  or  bound  her  soul  by  a  bond  with 
an  oath. 

Num.  30 :  12  ;  Heb.  And  hear,  husband  of  her,  and  keeji  silence 
towards  her,  not  refusing  assent  to  her,  then  shall  stand  good  every 
vow  of  her  ;  yea,  every  bond  which  bound  she  on  en-phsh  of  her 
shall  stand  good:  Gr.,  v.  12;  on  thejosMc/tS  of  her:  Lat.,  v.  12  ;  If 
shall  hear  husband,  and  liold  his  peace,  nee,  no  not,  contradict  bar- 
gain, agreement,  she  shall  render  whatever  she  had  promised  [liter- 
al language  for  the  Heb.  and  Gr.  idiom  :]  Douay,  v.  12  ;  And  doth 
not  disallow  the  promise,  she  shall  accomplish  whatsoever  she  had 
promised  [literal  language]:  Ital.,  v.  11;  And  let  be  firm  all  her 
vows ;  let  be,  likewise,  firm,  every  bond  with  the  which  she  shall  be 
bound  upon  her  anima:  E.  V.,  v.  11  ;  Then  all  her  vows  shall 
stand,  and  every  vow  with  which  she  bound  her  soul  shall  stand. 

Num.  30:  v.  13  ;  Heb.,  But  if  breaking  off  shall  break  ofl'them 
husband  of  her,  in  day  he  heard  them,  every  going  out  of  lips  of 
her  of  vows  of  her,  or  of  bond  of  en-phsh  of  her,  not  shall  be 
valid:  Gr.,  v.  13  ;  .  .  .  on  the  psuche  of  her:  Lat.  and  Douay,  v. 
13;  she  shall  not  be  bound  by  the  jorom?*sg ;  Ital.,  v.  12;  or  vow, 
or  bond  upon  her  anhna:    See  E.  V.,  v.  12. 

Num.  30 :  14  ;  Heb.,  Every  vow,  or  every  oath  of  bond  to  de- 
press, oppress,  afilict,  en-phsh,  [i.  e.,  to  fast],  husband  of  her  may 
make  valid  it,  or  husband  of  her  may  break  off  it:  Gr.,  v.  14; 
upon  p>suche,  &c. :  Lat.,  v.  14 ;  bind  herself  by  oath,  that  by  fast- 
ing, or  abstinence  of  other  things,  she  afflict  her  anima :  Douay,  v. 
14  ;  bind  herself  by  oath,  to  afflict  her  soul  [i.  e.,  herself]  by  fasting, 
or  abstinence  from  other  things,  &c. :  Ital.,  v.  13  ;  with  which  she 
shall  be  bound  to  afflict  her  anima :  See  E.  V.,  v.  11. 

Num.  30 :  15  ;  Heb.,  But  if  keeping  silence  keep  silence  to  her, 
husband  of  her  from  day  to  day,,  then  he  makes  valid  every  vow 
of  her ;  and  every  vow  of  her  which  upon  her,  he  makes  valid  them 
[here,  upon  her,  is  equivalent  to  the  idiom  before  used,  upon  en-phsh 
of  her]  :  Gr.,  v.  15  ;  upon  her:  Lat.,  v.  15;  whatever  she  had  vow- 
ed and  promised:  Douay,  v.  15;  whatsoever  she  had  vowed  and 
promised,  [same  as  before  given,  several  times,  by  the  Lat.  and 
Douay,  where  the  Heb.  has,  bound  on  en-phsh  oi\\!&^,  Gr.,  on  psuche 
of  her]  :  Ital.,  v.  14 ;  all  the  vows  of  her,  or  whatever  bond  which 
she  had  upon  herself:  E.  V.,  v.  14 ;  upon  her. 

Num.  31 :  19  :  Heb,,  ....  every  killing  [for  killer  of]  en-phsh, 
and  every  toucher  on  pierced  through  :  The  Greek  does  not  use  its 
word  psuche :  It  gives,  every  who  taking  away,  destroying,  mur- 
4 


50  THEOLOGY   OF  THE   BIBLE. 

dering,  and  who  touching  the  slam :  Lat.,  who  shall  have  killed 
man,  or  slain  shall  have  touched:  Douay,  He  that  hath  killed  a 
ma?^,  or  touched  one  that  is  killed:  Ital.,  ^yqvj person  that  shall 
killed  alcuno,  somebody,  or  shall  have  touched  somebody  [i.  e.,  some 
one,  some  person]  slain:  E.  V.,  whosoever  hath  killed  any ^erso?i, 
and  whosoever  hath  touched  any  slain.  [The  Heb.  word  in  the 
verse  is,  en-phsh.'\ 

Num.  31 :  28 ;  Heb., .  .  .  one  en-phsh,  breath,  soul,  of  500,  out 
of  those  men,  and  out  of  those  cattle,  &c. :  Gr.,  one  psuche  out  of, 
&c. :  Lat.,  one  anima :  Ital.,  one  head  of  500,  &c. :  Douay,  one  soul 
of  500,  as  well  of  ji:>er50ws  as  of  oxen,  &c. :  E.  V.,  one  soul  of  600, 
(both)  of  the  persons  and  of  the  beeves,  &c. 

Num.  31 :  30;  Heb.,  .  .  .  one  take  out  from  fifty,  of  those  men 
and  of  those  cattle,  oxen,  &c.,  [otic,  here,  is  equivalent  to  one  en- 
phsh,  in  V.  28:  Gr.,  one  from  fifty:  Lat.,  the  fiftieth  head:  Ital., 
take  one  drawn  from  fifty  of  the  men,  of  the  oxen,  &c. :  Douay,  the 
fiftieth  head  of  persons,  and  of  oxen,  &c. :  E.  V.,  one  portion  of 
fifty,  of  the  persons,  of  the  beeves,  &c. 

Num.  31 :  35 ;  Heb.  And  en-phsh  adm  of  those  women,  breaths 
of  mankind  of  those  women  [a  Heb.  idiom  for  womenj  who,  &c. ; 
all  en-phsh  32,000 :  Gr.,  And  psuchai  anthropou  ton  gunarkon — 
breaths  of  men  of  those  women,  which,  &c.,  all  psuchai  32,000  : 
Lat.  Animae  of  men  of  the  female  sex  [not  repeating  its  word  ani- 
mae^ :  Ital.  And  as  to  the  atiime  human  the  female,  that  had  not, 
tfcc,  (they  shall  be)  in  all  32,000  anime :  Douay,  And  32,000  per- 
sons of  the  female  sex  that  had  not,  &c.,  [using  its  word  persons, 
for  the  Lat.  anijnae] :  E.  V.,  And  32,000  persons  in  all,  of  women 
that  had  not,  &c.,  [using  its  word  persons  but  once.] 

Num.  31:  40;  Heb.  And  en-phsh  adam  16,000;  and  tribute  to 
Jehovah  32  en-phsh :  Gr.  And  psychai  anthropon  [in  the  j^lural], 
32jt?sweAai.*  Lat.  Out  of  a?imas  of  men,  32  «mmae  .•  Douay.  Out 
of  the  \,'oOO  persons  there  fell  to  the  portion  of  the  Lord  32  souls  : 
[giving  persons  for  the  first  anima  and  souls  for  the  second.]  Ital. 
And  (from)  16,000  anime  human  ;  of  which  the  tribute  for  the  Lord 
(was  of)  32  anime:  E.  V.  And  \\\.q^ persons  (were)  16,000,  of  which 
the  Lord's  tribute  (was)  32  persons. 

Num.  31:  46;  Heb.  Knd  en-phsh  adm  \^, 000:  Gr.  Knd psuchai 
anthrupon:  Lat.  And  of  men,  16,000:  Ital.  And  16,000  anime  hn- 
man:  Douay.  .  .  .  \Q, 000  persons :  E,  V.  And  \Q, 000  perso7is. 

Num.  31 :  50;  Heb.  And  we  have  offered  offering  of  Jehovah, 
man  what  he  acquired,  to  make  expiation  for  en-jjhshs  of  us  to  face 


THEOLOGY    OF   THE   BIBLE.  51 

of  Jehovah,  The  Greek  here  is,  to  propitiate /or  t<s,  [that  being 
the  sense  of  the  Heb.  en-plishs  of  us:]  Lat.,  for  us:  Douay,  for  us: 
Ital.,  for  to  pay  the  redemption,  ransom,  of  our  persons :  E.  V.,  to 
make  an  atonement  for  our  souls. 

Num.  32 :  7  ;  Heb.  And  Avhy  dissuade  ye  lb  of  the  children  of 
Israel  [i.  e.,  why  dissuade  ye  the  children  of  Israel,  lb  being  used  as 
equivalent  to  e7i-phsh.'\ 

Num.  35  :  6  ;  Heb.,  .  .  .  cities,  &c.,  for  to  try  there  that  rtsh,  to 
kill.  Ges.,  under  rtsh,  cites  this  verse  and  verses  following,  and 
says,  "  more  fully,  rtsh  en-phsh,  citing  Deut.  22 :  26.  He  also  refers 
to  Gen.  37 :  21  ;  where  the  Heb.  has  the  vei-b  nJce  en-phsh^  kill  en- 
phsh,  citing,  under  nke,  Lev.  24:  18;  Deut.  19:  6,  11.  For  rtsh 
he  gives,  to  Icill,  with  the  accusative  case,  citing  this  verse,  Num. 
35  :  6."  [The  Heb.  frequently  uses  the  infinitive  of  the  verb  with 
the  accusative  of  the  relative  pronoun.  And  the  Greek  does  the 
same :  Gen.  35  :  18,  is  an  instance  of  it,  both  in  the  Heb.  and  in  the 
Greek:  And  Prof  Charles  Wilson,  in  his  Hebrew  Grammar, p.  146, 
lent  me  by  a  friend  after  I  had  given  my  course  of  public  readings, 
in  which  I  gave  this  mode  of  expression,  gives  three  of  the  many 
instances  of  such  use  of  the  infinitive  in  the  Hebrew,  namely  :  "  In 
the  to  flee  him  from  the  face  of  Absalom,"  i.  e.,  says  the  Professor, 
"  In  his  flying,  when  he  fled."  "  And  the  to  sit  me  in  the  house  of 
Jehovah,"  i.  e.,  says  the  Professor,  "And  my  seat,  abode,  shall  be 
in  the  house  of  Jehovah."  "  In  the  day  of  to  rise  up  me,"  i.  e.,  says 
the  Professor,  "  In  the  day  of  my  rising  up."]  The  Ital.  in  Num. 
35  :  6,  is,  that  who  shall  have  slain  any  one:  Douay,  that  he  who 
hath  shed  blood  may  flee  to  them  :  E.  V.,  that  the  manslayer  may, 
&c.,  &c. 

Num.  35  :  11 ;  Heb.,  .  .  that  may  flee  there,  rtsh^  who  killing  by 
smiting  en-phsh  through  inadvertence.  [This  is  another  instance 
where  rtsh  en-phsh^  in  full,  occurs,  instead  of  the  single  word  rtsh, 
used  in  Num.  35 :  6 :]  the  Greek  in  this  verse  has,  who  having 
pierced  ^psi«cAg ."  Lat.,  who  may  have  shed  blood:  Douay,  who  have 
shed  blood,  [to  shed  blood,  is,  to  kill  en-phsh ;]  Ital.,  that  has  smit- 
ten to  death  awj  person:  E.  Y., .  .  .  which  killeth  any  person. 

Num.  35  :  15  ;  Heb.,  Every  killing  en-phsh :  Gr.,  every  piercing 
psuche:  Lat.,  who  [for,  he  or  she  who]  shall  have  shed  blood: 
Douay,  he  who  hath  shed  blood.  [Here  again,  the  Lat.  and  Douay 
give,  shed  blood,  for  kill  en-phsh,  Gr.,  pierce  psuche :  and  the  Hebrew 
Scriptures  frequently,  elscAvhere,  use  the  expression,  slied  blood,  as 
equivalent   to  kill  en-phsh.     Taking  too  much  blood,  or  causing 


62  THEOLOGY   OF  THE  BIBLE. 

its  stagnation,  sjippping  its  circulation,  stops  en-phsh.'\  The  Ital.  m 
35 :  15,  is,  whosoever  shall  have  smitten  to  death  any  j^ej'so^ ;  E.  V. 
Every  one  that  Killeth  any  person. 

Num.  35 :  16  ;  E.  V.,  And  if  he  smite  him  ...  so  that  he  die. 

Num.  35 :  17 ;  E.  V.,  And  if  he  smite  him  ....  wherewith  he 
may  die,  and  he  die  [him^  is  equivalent  to  en-phsh.^  Gr.  psuclie.,  in 
35:  11,  and  15.] 

Num.  35 :  30 ;  Heh.,  Every  killing  en-phsh,  but  witness  one  not 
shall  speak  against  en-phsh  unto  death:  Gr.,  Every  piercing ^:)swcAe 
&c.,  but  witness  one  not  shall  testify  against  psuche  to  die :  Lat., 
Manslayer,  murderer,  &c.,  upon  testimony  of  one,  no  one  condem- 
nahitur — shall  be  condemned :  Douay,  The  murderer  shall  be  pun- 
ished by  witnesses  ;  no  one  shall  be  condemned  upon  the  evidence 
of  one  man  :  Ital,,  When  any  one  shall  have  smitten  to  death  any 
person^  let  be  that  murderer  killed,  &c. ;  but  not  let  be  able  one 
alone  witness  to  render  testimony,  proof,  against  a  person  to  death: 
E.  v..  Whoso  killeth  any  person,  the  murderer  shall  be  put  to  death, 
&c. ;  but  one  witness  shall  not  testify  against  any  person  (to  cause 
him)  to  die. 

Numb.  35  :  31 ;  Heb.,  But  not  shall  receive  they  [impersonal, 
not  shall  be  received]  expiation,  atonement,  for  en-phsh  of  killer 
when  he  is  declared  guilty  of,  condemned  to,  death ;  but  with  death 
he  shall  die:  Gr.,  But  receive  not  price  for  ransom,  redemj)tion 
money  for  psuche  of  the  having  murdered  [the  psuche  of  the  mur- 
derer] being  under  sentence  anairethenai,  to  be  taken  away,  de- 
stroyed, abolished,  but,  &c. :  Lat.,  from  him  who  condemned  is  of 
hlood:  Douay,  of  him  that  is  guilty  of  J^oot?;  Ital.  E,  But  take  ye 
not  price  of  redemption,  ransom,  for  the  life  of  the  murderer,  which 
(is)  guilty  of  death ;  but,  &c. :  E.  V,,  Moreover  ye  shall  take  no 
satisfaction  for  the  life  of  a  murderer,  which  (is)  guilty  of  death ; 
but  he  shall  be  surely  put  to  death. 


DEUTERONOMY. 


Deut.  4:9;  Heb.  Provided  that  shmr  Ik,  thou  keep  to  thyself,  yea, 
shmr  en-phsh,  keep,  abstain,  en-phsh  of  thee  [i.  e.,  thyself]  greatly 
(Ges,,  under  shmr,  for  shmr  en-phsh  of  thee,  gives,  abstain  thyself, 
citing  this  verse.  And  under  en-phsh  he  cites  this  verse,  and  ren- 
ders thus,  "  keep  thy  soul,"  i.  e.,  says  he,  do  not  forget.)     Gr.,  Keep 


THEOLOGY   OF  THE  BIBLE.  53 

to  thyself,  yea,  take  heed  to  the psiiche  of  you:  Lat.,  Keep  there- 
fore thyself,  yea,  thy  anima  carefully :  Douay,  Keep  thyself  there- 
fore, and  thy  soul  carefully :  Ital.,  Only  have  a  care  to  thyself,  yea, 
keep  diligently  thy  anima :  E.  V.,  Only  take  heed  to  thyself,  and 
keep  thy  soul  diligently.  [This  is  another  of  the  numerous  parallel- 
Isms  in  Scripture,  where,  in  immediate  repetition  of  the  same  idea, 
the  use  of  the  same  word  in  such  close  connection  is  avoided ;  as  is 
the  case  with  our  own  writers  and  speakers.  In  the  verse  next 
given,  4:  15,  we  see  that,  to  abstain  en-phsh  of  you,  means  to  ab- 
stain yourself.'] 

Deut.  4:  15;  Heb.  So,  abstain  greatly  en-phshs  of  you:  Gr,, 
the  psuchas  of  jon:  Lat.,  your  animas :  Douay,  Keep  therefore 
your  souls  carefully:  Ital.,  Keep  you  guard  therefore  diligently 
over  the  anime  of  you :  E.  V.,  Take  ye  therefore  good  heed  unto 
yourselves.  (Ges.,  under  shmr,  renders,  "  Take  heed  diligently  as 
ye  love  your  life,  citing  this  verse,  and  v.  16  ;  Josh.  23  :  11 ;  Jerem. 
17:  21. 

Deut.  4  :  29  ;  Heb.  But,  or  yet,  having  sought  [i.  e.,  if  ye  seek] 
from  there  Jehovah  God  of  thee,  him  you  shall  find  when  you  shall 
seek  him  &,  in,  or,  with,  all  lb  the  heart  [for,  mind,  affections,  desire] 
of  thee,  yea,  5,  in,  or,  with,  all  en-phsh^  the  breath,  for  breathing  after, 
desire  of  thee.  Ges.,  under  5,  in,  says,  "  By  a  peculiar  idiom  of  lan- 
guage, it  is  used  of  the  fountain  whence  anything  comes  forth."  And 
under  lb,  he  says,  it  is  equivalent  to  en-phsh,  citing  Ps.  73 :  21 ;  84 : 
3 ;  E.  v.,  V.  2  ;  102  :  5 ;  E.  V.,  v.  4 ;  Jerem.  4 :  18 ;  4  :  10.  And 
he  defines  en-phsh  the  same  as  he  defines  lb  /  and  his  citations  un- 
der these  words  prove  that  he  is  correct  in  so  doing.  And  many 
other  passages  prove  the  same  thing.  And  we  find,  in  different 
versions,  and  in  the  E.  V.  in  several  places,  heart,  where  the  Heb. 
is  en-phsh  ;  and  we  shall  see,  desire,  in  the  E.  V.,  where  the  Heb. 
is  en-phsh.  [Such  cumulation  of  words  of  like  import  is  used  to  give 
emphasis,  intensity  ;  and  is  used  by  our  own  writers  and  speakers, 
for  the  same  purpose.  And  law  writers,  and  lawyers,  in  construing 
laws,  say  of  such  a  second  word  or  expression,  it  is  merely  cumu- 
lative. In  Josh.  23  :  14,  where  the  Heb.  uses  lb  and  en-phsh  ;  Gr. 
Jcardia  and  psuche,  the  Lat.  gives  only  the  one  Avord  animus,  mind ; 
which  expresses,  in  sense,  all  that  is  expressed  by  the  cumulated 
words  in  the  Hebrew  and  the  Greek.  And  the  Douay  there  gives 
only  the  one  word,  mind.  And  we  find  places  where  other  words 
are  added  in  cumulation,  as  in  E.  V.,  heart,  soul,  mind,  and  some- 
times with  the  addition  of  the  word  strenarth.      Strength,  adds 


54  THEOLOGY   OF  THE  BIBLE. 

nothing  but  emphasis  ;  mind,  adds  nothing  else ;  and  en-phsh,  after 
lb,  adds  nothing  else.  And  we  find  many  places  where  the  single 
word  lb,  (defined,  heart,  soul,  mind,  affections ;  the  E,  V.  gives, 
heart,  for  it),  is  used  to  express  all  that  is  expressed  by  the  cumu- 
lated words  before  given.  I  give  here  but  one  instance  :  Ps.  9 :  2, 
E.  v.,  V.  1.  The  Heb.  word  there  \%lb  ;  the  Gr.,  hardia  (defined 
by  Donnegan,  heart,  soul,  mind,  like  thumos,  says  he :)  (See  his  de- 
finitions of  thumos  below,  in  the  Greek  of  this  verse) :  The  Lat., 
there  gives,  cor,  defined  by  Ainsworth,  "  Heart,  mind,  afiection, 
Synecd.  the  whole  man."  The  Ital.,  there  is,  with  all  the  my  cuore, 
defined  by  Graglia,  heart,  soul,  mind  :  The  Douay  there  is,  with  my 
whole  heart :  E.  V.  v.  1,  with  my  whole  heart.  It  is  the  natural, 
pulsating  heart,  which  is  used  in  the  Hebrew  as  the  seat  of  the 
afiections,  desire ;  and  it  is  the  natural  en-phsh,  breath,  which  is 
used  for  breathing  after,  desire,  expressing  affection;  often  ex- 
pressed also  by  ru-ach,  breath,  Gr.,  pneiima,  Lat.,  spiritus,  breath- 
ing, aspiration,  (from  the  Lat.  ad,  to,  after,  and  spiro,  to  breathe). 
In  the  many  instances  of  the  cumulation  of  these  words  the  Douay 
always  uses  and  between  them ;  and  so  does  the  E.  V.  But  our 
word  and  is  often  used  between  synonyms,  and,  of  course,  where 
it  adds  nothing,  as  in  the  Church  Service  "  acknowledge  and  con- 
fess our  sins" ;  "  when  we  assemble  and  meet  together ; "  "  in  those 
things  which  are  requisite  and  necessary,"  &c.  And  it  is  constant- 
ly so  used,  to  round  a  period.  The  Hebrew  puts  u  between  them. 
Among  the  definitions  of  u,  Ges.  says  it  is  used  for,  even,  citing 
1  Sam.  28 :  3 ;  17  :  40  ;  and  Ps.  68  :  10  ;  E.  V.  v.  9 ;  where  the  Heb. 
is.  Rain  of  abundance  thou  didst  breathe  uj^on,  blow  upon  God  kite 
the  especial  possession  of  thee,  (i.  e.,  Israel,  says  Ges.),  u,  even,  yea, 
being  exhausted  she,  thou  didst  establish  her ;  and  he  cites  many 
other  passages  where  u  means  even,  says  he.  He  also  says,  u  is 
used  in  a  cumulative  sense,  citing  Job  5:19;  Pro  v.  6  :  16 ;  30  :  18, 
21,  29;  Amos  1  :  3,  6,  9,  11  ;  I  add  one  of  many  others,  Psal.  84: 
2,  where  the  Heb.  is  u,  Doiiay,  and  Ital.,  e,  E.  V.,  yea.  This  is 
sufficient  to  show,  that  the  most  proper  word  to  be  iTsed  between 
the  cumulated  Heb.  words  lb,  en-i)hsh,  &c.,  and  between  the  cor- 
responding Gr.,  Lat.,  Ital.,  Douay  and  E.  V.  words,  is  yea.  The 
Greek  in  Deut.  4:29,  gives  ex,  out  of,  the  whole,  or,  all,  the  hardia 
of  thee,  hai,  even,  out  of  the  whole,  oi",  all,  the  psuche  of  thee :  Jcai 
is  defined,  among  other  definitions,  even.  And  for  hardia,  Donne- 
gan gives  heart,  considered  as  the  source  from  which  the  blood 
flows,  whei-e  pulsation  is  felt,  and  the  source  of  life ;   metaphori- 


THEOLOGY   OF   THE   BIBLE.  65 

cally,  says  he,  like  the  corresponding  word  in  most  languages,  con- 
sidered as  the  seat  of  the  passions  and  strong  feelings,  the  mind, 
soul,  like  thumos.  And  he  defines  thumos^  the  soul,  or  heart,  con- 
sidered as  the  seat  of  life,  whether  of  men  or  [other]  animals ;  the 
soul,  chiefly  considered  as  the  seat  of  vehement  passions  and  de- 
sires ;  hence,  metaphorically,  says  he,  desire,  appetite,  mind,  incli- 
nation, resolve,  &c.  We  have  mind,  and  desire,  and  appetite,  in 
the  E.  v.,  where  the  Heb.  is,  en-phsh.  In  the  Lat.,  in  Deut.  4  :  29, 
we  have  cor,  et  anima.  The  Lat.  et,  is  defined,  even,  among  other 
definitions.  The  Ital.  has,  cuore,  e,  anima.  [We  have  seen  above, 
that  for  the  Ital.  e,  in  Ps.  84 :  2,  the  E.  V.  gives  yea,  and  in  Job 
5:19,  the  Ital.  has  e,  E.  V.,  yea.]  The  Douay,  in  Deut.  4 :  29,  gives 
heart,  and  soul.     E.  V.,  heart,  and  soul, 

Deut.  4:39;  Heb.  So  that  understand  this  day,  ii,  yea,  turn 
about  in  lb  of  thee. 

Deut.  5:  18;  Heb.  And  not  shalt  thou  desire,  covet,  [future 
tense,  for  imperative  mood.]  And  desire  not,  covet  not,  wife  of 
neighbour  of  thee ;  and  desire  not,  long  not  for,  lust  not  after,  bit, 
house  of,  &c.  [We  have  in  E.  V.  desire,  and  lust,  where  the  Heb. 
is  en-phsh.] 

Deut.  5 :  29;  E.  V.  Oh  that  there  were  such  a  heart  [Heb.  lb] 
in  them,  that  they  would  fear  me,  and  keep  all  my  commandment 
always.  [The  one  word  lb — E.V.  heart,  is  equivalent  to  the  cumu- 
lated words,  heart,  soul,  mind,  &c.,  before  mentioned,] 

Deut.  6:5;  Heb.  And  aebt,  breathe  thou,  after  Jehovah,  God 
of  thee  b  all  lb  of  thee,  yea,  b  all  en-phsh  of  thee,  yea,  b  all  mad, 
strength,  force,  of  thee  :  Gr.,  Wait  upon,  receive  with  affection,  out 
of  whole  the  dianoia,  thought,  mind,  [for  the  Heb.  lb]  of  thee, 
yea,  out  of  whole  the  psuche  of  thee,  <fcc.  The  Lat.  has,  out  of  thy 
whole  cor,  even  out  of  thy  whole  anima,  &c. :  Ital.,  Love,  there- 
fore, &c.,  with  all  thy  c?«ore,  with  all  thy  anima,  e,  yea,  with  all 
thy  greater  power,  [i.  e.,  with  thy  greatest  power]  :  Douay,  Thou 
shalt  love  the  Lord  thy  God  with  thy  whole  heart,  and  with  thy 
whole  soul,  and  with  thy  whole  strength.  [The  corporeal,  breath- 
ing person  possesses  an  en-phsh — breath,  Douay  and  E.  V.  so  often 
soul,  in  the  same  sense  in  which  he  or  she  possesses  a  heart,  a  mind, 
and  strength :  and  the  idea  of  an  en-phsh  living — living  bi'eatb, 
Douay  and  E.  V.,  living  soul,  in  Gen.  2  :  V,  without,  outside  of, 
the  living  person,  is  just  as  absurd  as  the  idea  of  a  pulsating  heart, 
a  mind,  and  strength,  without,  outside  of,  the  corj^oreal  person. 
It  has  appeared  to  me,  that  for  creatures  like  us,  called  in  God's 


66  THEOLOGY   OF  THE  BIBLE. 

word,  worms,  grasshoppers,  to  use  the  words,  love  God,  is  very 
inappropriate.  The  Heb.  breathe  after,  desire,  is  more  suitable. 
The  Heb.  verb,  «e5,  sound  it  a — heb,  in  two  syllables,  drawing  in  a, 
and  breathing  out  heh,  is  plainly  an  onomatopoietic.  For  remarks 
as  to  the  cumulated  Avords  in  this  v.,  see  Deut.  4  :  29.] 

Deut.  6  :  6 ;  E.  V.  And  these  words  shall  be  in  thy  heart,  [Heb. 
.  .  .  VL^on  lb  of  thee.] 

Devit.  6  :  24 ;  E.  V.,  .  .  .  that  he  might  preserve  us  alive. 

Deut.  7:4;  Heb.  For  she  will  dissuade  son  of  thee  from  after 
mc,  that  he  serve  alehn  gods,  or  god,  other,  so  that,  will  burn,  be 
kindled,  nostrils  of  Jehovah,  on,  against,  thee,  so  that  he  shmd,  de- 
stroy, cut  ofl',  thee  suddenly.  [We  have  in  Num.  32:  7,  dissuade 
the  lb  of,  &c. ;  dissuade  the  son,  in  this  v.,  Deut.  7 :  4,  is  equiva- 
lent to  dissuade  the  lb  of  him.]  Gr.,  exolothreusei  thee  [Gen.  17: 
14.]  Here  we  have  the  same  verbs  used  of  thee,  so  often  used  of 
en-phsh:  The  Lat.  verb  here  used  is,  t?efe5^^  [see  Gen.  17:  14]: 
Douay,  and  will  quickly  destroy  thee:  Ital.,  and  he  you  destroy 
suddenly :  E.  V.,  and  destroy  thee  suddenly. 

Deut.  7:  17;  E.  V.  If  thou  shalt  say  in  thine  heart :  Heb.  lb: 
Gr.,  dianoia:  Lat.,  cor :  Ital.,  cuore. 

Deut.  7  :  25  ;  Heb., ,  .  .  thou  shalt  not  hhmd,  desire,  covet,  &c., 
lest  thou  be  snared.     [We  have  en-phsh  snared.] 

Deut.  8  :  1 ;  E.  V., .  .  .  that  ye  may  live.  [We  have,  that  en- 
phsh  of  you  may  live.] 

Deut.  8:2;  E.  V.,  ...  to  know  what  (was)  in  thine  heart :  Heb. 
h  lb  of  thee. 

Deut.  8 :  10 ;  Heb.  So  that  feast  thou,  even  be  satiated. 

Deut.  8  :  20;  Heb.,  ...  so  tabdun,  shall  you  be  lost,  destroyed, 
perish  [from  the  verb  abd ,'  which  Ges.  defines  as  above,  and  which, 
says  he,  is  used  of  men  and  other  living  creatures  as  perishing,  cit- 
ing Ps.  37:  20;  Job  4  :  11,  and  other  passages.]  We  have  the 
same  said  of  en-phsh.  The  same  word  tabdun  is  used  in  Deut.  4  : 
26,  where  the  Ital.  has,  ye  shall  quickly  perish,  be  cast  away,  wholly 
from,  &c. :  Douay,  you  shall  quickly  jDcrish  out  of  the  land  [Heb. 
arts:']  E.  V.,  ye  shall  soon  utterly  perish  from  off  the  land. 

Deut.  9:3;  Heb.  So  that,  know  ye  this  day,  that  Jehovah, 
God  of  thee  eobr,  to  cause  to  pass  over,  [the  infinitive  of  the  causa- 
tive form  of  the  verb  o5r],  on  behalf  of  the  faces  [for,  persons]  of 
thee,  fire  consuming;  he  will  destroy,  cut  off",  them:  ii  yea,  he  will 
lay  together,  bring  low,  them,  &c.,  %(,  yea,  blot  out,  destroy  them, 
M,  yea,  cause  them  to  be  lost,  destroyed,  perish,  quickly,  &c, :  Gr., 


THEOLOGY   OF   THE   BIBLE.  57 

fire  katanaliskon,  annihilating,  [the  verb  katanalisko  is  compounded 
of  kata,  which,  j^ut  before  a  verb,  here  the  verb  analisko,  adds  force 
to  it,  says  Donnegau,  and  analisko,  defined  by  him,  to  annihilate, 
waste,  consume,  destroy],  and  the  Greek  then  uses  in  the  verse  its 
verb  exolothreico,  for  which  see  Gen.  17  :  14,  and  its  verb  apollumi, 
for  which  see  Lev.  17:  10:  The  Lat.  verbs  used  in  the  verse  are, 
contero,  waste,  consume,  spend,  c?e^eo,  [see  Gen.  17:  14],  and  disper- 
do,  [see  Lev.  17:  10.]  The  Douay,  in  Deut.  9  :  3,  gives,  the  Lord 
thy  God  himself  will  pass  over  before  thee  a  devouring  and  con- 
suming fire,  to  destroy  and  extirpate  and  bring  them  to  nothing  be- 
fore thy  face  quickly:  Ital.,  that  the  Lord  your  God,  that  passeth 
before  thee  (is)  a  fire  consuming ;  he  them  shall  destroy,  ed,  yea, 
he  them  shall  throw  down  before  thee ;  thou  them  slialt  drive  away, 
diive  out,  suddenly.  Read  the  verse  in  the  E.  V.  [Fire  is  the  great 
destroyer,  annihilator.  Hence  the  frequent  use  of  the  word  in 
Scripture  to  denote  annihilation,  bringing  to  nothing.  The  fire, 
consumption,  of  the  grave  is  hardly  a  figure  of  speech.  All  decay 
is  combustion,  as  is  well  known,  and  so  said ;  especially  when  air 
is  excluded  from  the  decaying  substance,  as  in  the  grave.] 

I  have  had  Isai.  66  :  24,  gravely  quoted  to  me  by  a  com- 
muning member  of  high  standing  in  one  of  our  churches  in  sup- 
port of  the  dogma,  eternal  living  punishm  ent.  The  Heb.  there  is, 
for  tulo,  the  worm  (specially,  says  Ges.,  one  which  springs  from 
putrefaction,  citing  that  verse  in  Isai.,  and  Exod.  16:  20  ;  Isai.  4: 
11;)  of  them  not  shall  die,  u  yea,  or,  and,  the  fire  of  them  not  shall 
go  out,  be  extinguished,  quenched ;  but  they  shall  become  abomi- 
nation, abhorring,  to  every  flesh,  i.  e.,  to  every  person.  The  verse, 
even  as  the  E.  V.,  gives  it,  sliews  no  orthodox  hell.  But,  take  the 
E.  V.  Avords,  "  their  worm  shall  not  die,  neither  shall  their  fire  be 
quenched."  The  worm  is  used,  by  a  familiar  figure,  for  the  efiect 
of  the  worm  ;  and  the  fire,  for  the  effect  of  the  fire.  We  know  that 
the  worm  of  the  grave  does  die ;  and  that  the  fire  of  the  grave  does 
become  extinguished,  quenched :  but  the  effect  of  the  worm  and 
fire  of  the  grave  will  never  end  in  respect  to  those  who  die  in  their 
sins.  As  to  such,  the  corruption  produced  by  the  worm  and  fire  of 
the  grave  will  never  be  replaced  by  incorruption.  To  use  Paul's 
language  in  1  Cor.  15  :  42  ;  as  to  such,  what  "is  sown  in  corrup- 
tion" will  not  be  "  raised  in  incorruption."  As  to  such,  they  will 
remain  forever  under  the  effects  of  the  worm  and  fire  of  the  grave ; 
they  will  not  be  made  children  of  resurrection.  I  have  since  met  in 
Gesenius,  under  ash,  this  observation,  "  Fire  and  burning  are  used 


58  THEOLOGY   OF  THE   BIBLE. 

in  Hebrew  to  designate  any  destruction,  whether  of  men  or  things, 
citing  Job  13:  34;  20:  26;  22:  20;  31:  12;  Isai.  30:  30;  33: 
11, 14,  and  other  passages.  In  Job  20  :  26,  the  Heb.  is,  every,  or, 
all,  darkness  [i,  e.,  the  profoundest  darkness]  hidden,  reserved,  to 
hidden  of  him,  [i.  e.,  the  grave  in  which  he  is  hid,  buried] ;  shall  con- 
sume him  fire  not  blown,  [a  j^erfect  description  of  the  fire  of  the 
grave.  The  word  thmun,  used  in  the  verse,  is  the  participle  pas- 
sive of  the  verb  tftmn,  defined  by  Ges.,  to  hide,  specially  under  the 
the  earth,  to  bury,  says  he,  citing  Gen.  35:  4  ;  Exod.  2  :  12  ;  Josh. 
7 :  21,  and  several  other  passages.  Darkness  is  often  used  for  the 
grave,  as  we  shall  see  under  the  E.  V.  word  Hell.] 

Deut.  9  :  5 ;  E.  Y.  .  .  .  the  uprightness  of  thine  heart ;  Heb.  Ih. 

Deut.  9:8;  Heb.,  Yea,  5,  in,  Horeb  you  caused  to  break  out, 
break  forth,  (into  anger,  says  Ges.)  Jehovah,  m,  and,  so  that — [The 
Douay  gives,  and ;  the  Ital.  gives,  so  that,]  breathed,  emitted  breath 
through  the  nostrils,  Jehovah  upon  you  for  to  shmd,  cut  off,  destroy, 
you :  the  Gr.,  for  the  Heb.  shmd  gives  its  verb  exolothreuo;  see  Gen. 
17  :  14 :  the  Lat.  gives  its  verb  deleo  ;  see  Gen.  17  :  14. 

Deut.  9  :  28 ;  E.  V.  .  .  .  because  he  [Jehovah]  hated  them. 

Deut.  10 :  12 ;  Heb.,  .  .  5  all  lb  of  thee,  u,  even,  h  all  en-phsh  of 
thee  [see  Deut.  4  :  29.  ] 

Deut.  10:  22;  Heb.  At  70  oi-^yhsh  went  down  the  fathers  of 
thee  into  Egypt :  Gi\, pstcchas:  Lat.,  animas :  Douay,  souls:  Ital., 
persons :  E.  V.,  persons. 

Deut.  11 :  13;  Heb.  Same  as  in  10 :  12. 

Deut.  11 :  16  ;  E,  V.  Take  heed  to  yourselves,  that  your  heart, 
[Heb.  Ih]  be  not  deceived  [i.  e.,  that  you  be  not  deceived ;  lb  is  equi- 
valent to  en-phsh,  used  in  the  same  connection.] 

Deut.  11:  18;  Heb.  But,  set  these  words  of  me  upon  lb  of  you, 
even  upon  en-phsh  of  you:  Gi-.,  Jcardia, psuche :  Lat.,  cor,  and 
minds :  Douay,  in  your  hearts  and  minds:  Ital.,  cuore,  and  mind: 
E.  v.,  heart,  soul. 

Deut.  12:  13  ;  E.  V.,  Take  heed  to  thyself. 

Deut.  12  :  15  ;  Heb., ...  at  every  longing,  eager  desire,  of  en- 
phsh  of  thee  :  Gr.,  at  every  longing,  eager  desire,  of  thee  [not  using 
its  word  psicche,  but  giving  the  sense  literally :]  Lat.,  if  thou  de- 
sirest  to  eat  [not  using  its  word  ariima:']  Douay,  if  «/iOt«  desirest  to 
eat :  Ital.,  at  every  thy  desire,  longing  [not  using  its  word  anima ;] 
E.  v.,  whatsoever  thy  soul  lusteth  after.  [We  have  in  E.  V.,  appe- 
tite, where  the  Heb.  is  en-phsh,  Gv.,  psuche\. 

Deut.  12:  20;  Heb.,  .  .  .  when  shall   long,  eagerly  desire,  en- 


THEOLOGY   OF   THE   BIBLE.  59 

phsh  of  thee  to  eat  flesh,  at  every  loiighig,  eager  desire,  of  en-phsh 
of  thee  thon  shalt  eat  flesh :  The  Gr.  has,  the  psuche  of  thee,  twice : 
The  Lat.  has,  first,  thou  wishest ;  and  then,  has,  which  longeth  for, 
desireth,  thy  anima :  The  Douay  gives,  thoii^  first,  and  then,  thy 
sotd :  The  Ital.  does  not  give  its  word  anima  at  all  in  the  verse ; 
but  gives  thou^  first,  and  then,  thy  desire,  longing  ;  see  E.  V.  (Ges. 
under  en-phsh,  [Heb.  letters  nphsh],  says,  it  is  used  to  express  ap- 
petite  for  food,  citing  this  verse,  and  v.  21.) 

Deut.  12 :  21  ;  Heb.,  .  .  .  and  thou  shalt  eat  at  every  longing  of 
en-phsh  of  thee:  Gr.,  of  the  psuche  of  thee  :  Lat.  and  Douay,  as  it 
pleaseth  thee,  [literal  language]  :  Ital,  at  every  thy  longing :  E.  V., 
whatsoever  thy  soul  lusteth  after. 

Deut.  12:  23;  Heb.  Only  hold  fast  not  to  eat  that  blood,  for 
that  blood,  it  that  en-phsh ;  and  thou  shalt  not  eat  that  en-phsh 
with  that  flesh :  The  Gr.  is  the  same,  with  pmcM,  twice :  Lat.  the 
same,  with  anima,  twice :  Ital.  the  same,  with  anima,  twice :  Douay, 
for  the  blood  is  for  the  soul ;  and  therefore  thou  must  not  eat  the 
soul  with  the  flesh  :  E.  V.,  for  the  blood  (is)  the  life,  and  thoumay- 
est  not  eat  the  life  with  the  flesh.  [Why  does  E.  V.  give  life 
here  ?    The  Lat.  is,  anima  /  the  Ital.  anima  y  the  Douay,  soul.'] 

Deut.  13  :  7;  Heb.,  .  .  .  companion,  friend,  of  thee,  who  as  en- 
phsh  of  thee  [i.  e.,  as  thyself:]  Gr.,  as  the  psuche  of  thee:  Lat.,  as 
thy  anima:  Douay,  whom  thou  lovest  as  thy  own  soul:  Ital.,  that 
(is)  as  thy  anima :  E.  V.,  which  (is)  as  thine  own  soul. 

Deut.  13:  15;  E.  Y.,  .  .  .  smite  the  inhabitants  with  the  edge 
of  the  sword. 

Deut.  14  :  1 ;  Heb.,  .  .  .  you  shall  not  make  incisions  on  your 
skins,  &c.,  for  mt,  a  dead,  [equivalent  to  en-phsh  dead,  before 
given.] 

Deut.  14:  18;  Heb.  And  those  swine,  &c.,  of  flesh  of  them  not 
shall  eat  you,  and  on  nhle  (defined  by  Ges.,  corpse,  of  men,  and 
other  animals,  citing  Deut.  21  :  23.)  [Where  the  E.  V.  is,  his  body 
shall  not  remain,  &c. ;  but  thou  shalt  bury  him ;]  Lev.  5 :  2,  [E.V., 
.  .  .  carcass] ;  Lev.  7 :  24,  Heb.  nhle,  E.  V,  .  .  that  dieth  of  itself; 
Lev.  11  :-  11;  Isai.  26:  19. 

Deut.  14  :  26  ;  Heb.,  .  .  .  for  every  which  shall  long  for,  en-phsh 
of  thee ;  for  cattle,  &c.,  even  for  every  which  shall  demand  for  thee, 
en-phsh,  the  appetite,  desire,  of  thee  :  The  Gr.  has,  the  psuchJi  of 
thee,  twice :  The  Lat.  has,  first,  whatsoever  pleaseth  thee,  and  then, 
every  which  longs  for,  thy  anima :  Douay,  first,  whatsoever  pleaseth 
thee,  and  then,  all  that  thy  soul  desireth :  The  Ital.  has,  thy  anima, 


60  THEOLOGY   OF  THE   BIBLE. 

twice :  E.  V.,  whatsoever  thy  soul  lusteth  after,  whatsoever  thy 
soul  desireth  [i.  e.,  thou  desirest.] 

Deut.  15  :  12  ;  E.  V.  (And)  if  a  Hebrew  man,  or  a  Hebrew  wo- 
man, be  sold  unto  thee,  [we  have  had,  buy  en-phshJ] 

Deut.  16  :  8 ;  E.  V., .  .  .  thou  shalt  do  no  work  (therein). 

Deut.  16  :  19 ;  Heb.,  .  .  .  not  shalt  thou  know,  care  for,  faces 
[Synecd.  for,  persons]:  Gr,,  face:  Lat.,  Douay,  Ital.,  and  E,  V., 
perso7i. 

Deut.  16  :  20;  E.  V., .  .  .  that  thou  mayest  live, 

Deut.  17:  12;  Heb.  And  man  who  shall  do,  &c.,  even  shall 
die  that  man. 

Deut.  18:6;  Heb., .  .  .  and  come  at  every  longing,  eager  de- 
sire, of  en-phsh  of  him  [  en-phsh  breath,  breathing  after ;  for,  eager- 
ly desiring]  :  Gr.,  the  psuche  of  him :  Lat.,  longing  for,  desiring, 
[not  using  its  word  anima ;]  Douay,  and  he  have  a  longing  mind: 
Ital.,  at  every  his  desire,  mind,  longing,  [not  using  its  word  anima ;] 
E.  v.,  with  all  the  desire  of  his  mind. 

Deut.  18  :  16 ;  E.  V.,  According  to  all  that  thou  desirest. 

Deut.  18  :  21 ;  Heb.  But  if  thou  say  in  lb  of  thee. 

Deut.  19:6;  Heb., .  .  .  and  smite,  pierce  through,  kill,  slay,  of 
him  en-phsh:  Gr.,  of  him  the  psuche:  Lat.,. his  anima:  Douay,  and 
take  away  the  life  of  him :  Ital,  and  him  strike  to  death  :  E.  V., .  . 
and  slay  him. 

Deut.  19  :  10  ;  E.  V., .  .  .  that  innocent  blood  be  not  shed.  [To 
shed  blood,  is  equivalent  to,  to  kill  en-phsh :  en-phsh  can't  stay 
when  too  much  blood  is  taken  away.] 

Deut.  19:  11 ;  Heb.,  ...  lie  in  wait,  watch  in  ambush,  for  him, 
and  rise  upon  him,  and  smite  of  him  en-phsh,  so  that  he  die :  Gr., 
of  him  the  psuche,  and  he  die :  Lat.  and  Douay,  and  smite  him  and 
he  die:  Ital,  and  smite  him  to  death:  E.  V.,  and  smite  him  mor- 
tally. 

Deut.  19:  21 ;  Heb.  And  not  shall  spare,  eye  of  thee;  en-phsh 
for  en-phsh :  Gr.,psuche  for pstiche :  Lat.,  anima  for  anima :  Douay, 
life  for  life:  Ital,  life  for  life:  E.  V.,  life  (shall  go)  for  life. 

Deut.  20  :  13  ;  E.  V.,  .  .  .  thou  shalt  smite  every  male  with  the 
edge  of  the  sword. 

Deut.  20 :  16 ;  Heb., ...  let  not  chay-ah,  breathe,  any  nshme 
(defined  by  Ges.,  breath  ;  spirit ;  soul ;  by  Metonymy,  says  he,  that 
which  breathes,  a  living  creature,  equivalent  to  ru-ach,  and  to 
en-phsh:)  Gr.,  take  not  alive  any  empneon,  inbreathed:  [em- 
pneon  is  compounded  oi'en,  in,  the  n  in  en  changed  into  m  for  eu- 


THEOLOGY   OF  THE   BIBLE.  61 

phony,  and  pneo,  to  breathe ;  from  which  verb  pneo  comes  the  Gr, 
noun ^;?ie?<ma,  breath;  for  which  the  Lat.  word  generally  given  is, 
spiritus,  breathing,  breath,  from  the  Latin  verb  spiro,  to  breathe  ; 
and  the  Lat.  noun  spiritus  Italianized  is,  spirito,  defined  by  Grag- 
lia,  spirit,  soul,  ghost ;  and  he  defines  the  Ital.  verb  spirare,  (which 
is  the  Lat.  verb  spiro  Italianized),  to  breathe ;  and  he  defines  the 
Ital.  noun  sjnro,  breath,  or  spirit,  (or,  thus  placed,  means,  that  is). 
This  one  Gr.  word  empneon  expresses  all  that  is  expressed  in  Gen. 
2 :  V,  as  to  how  the  breathing,  and  thereby  living,  man  was  pro- 
duced ;  for,  an  empneon,  an  inbreathed,  necessarily  includes  the  fact 
that  there  was  an  organized  structure  to  be  breathed  into,  in- 
breathed. What  would  orthodoxy  have  done  for  the  orthodox 
spirit  if  the  Lat.  had  not  happened  to  have  the  word  spiritus,  and 
the  Ital.  the  word  spirito  (the  Lat.  spiritus  ?)]  The  Lat.  in  Deut.  20 : 
16,  is,  none  at  all  shalt  thou  sufier  to  live  :  Douay,  thou  shalt  suf- 
fer none  at  all  to  live  [both  using  literal  language,  and  the  sense] : 
The  Ital.  is,  not  to  save  the  life  to  any  anima  vivente,  [the  same 
two  words  it  uses  in  Gen.  1 :  30,  and  2  :  7,  ajjplied  in  Gen.  1 :  30, 
as  here,  to  every  breathing  creature ;  giving  its  word  anima  for  the 
Heb.  ns/wie,  Gr.  empneon,  here,  as  it  does  for  the  Heb.  en-phsh,  Gr. 
psuche,  in  Gen.  1 :  30,  and  2  :  7,  and  in  other  places.  And  we  have 
seen  from  Gesenius,  that  the  words  en-phsh  and  nshme,  mean  the 
same.]  The  E.  V.  in  Deut.  20 :  IG,  is,  thou  shalt  save  alive  nothing 
that  breath  eth. 

Deut.  21 :  11 ;  Heb.  And  thou  seest  among  the  captives  a  wo- 
man beautiful  of  form,  and  thou  cleavest  to,  buruest  with  love  for, 
her  (see  Ges.,  hsq,  citing  this  verse  and  others.)  [The  expression  hero 
is  equivalent  to,  the  en-phsh  of  him  is  glued  to  Dinah,  before  given.] 

Deut.  21 :  14;  Heb., ...  if  thou  delight  not  in  her,  thou  shalt 
let  her  go  at  en-phsh  of  her  [i.  e.,  at  her  pleasure,  desire,  where  she 
pleases]:  Gr.,  where  she  pleases  [not  using  its  word  psuche/  but 
giving  literal  language]  :  Lat.  and  Douay,  thou  shalt  let  her  go  free : 
Ital,,  at  her  desire,  will,  [not  using  its  word  ani9na:'\  E.V.,  whither 
she  will. 

Deut.  21 :  22 ;  E.  V.,  ...  if  a  man  have  committed  a  sin  worthy 
of  death, 

Deut.  22:  26;  Heb.,  .  .  .  and  kiWeth  of  him  €7i-phsh  :  Gr.,  of  him 
the  lysuehe :  Lat.,  anima  of  him  :  Douay,  and  taketh  away  his  U/e  : 
Ital.,  and  him  slayeth :  E.  V.,  and  slayeth  him. 

Deut.  23 :  V  ;  E.  V.,  .  .  .  thou  shalt  not  abhor  [we  have,  en-phsh 
abhorring.] 


62  THEOLOGY   OF   THE  BIBLE. 

Deut.  23  :  23 ;  E.  V.  That  which  is  gone  out  of  thy  lips,  [by 
the  en-phsh — breath — of  course],  thou  shalt  keep  and  perform,  ac- 
cording as  thou  hast  vowed. 

Deut.  23  :  24  ;  Heb.,  .  ,  .  then,  shalt  thou  eat  grapes  at  en-phsh 
of  thee:  Gr.,  the  j»?5t<!cAg  of  thee:  Lat.,  so  much  as  pleaseth  thee: 
Douay,  as  many  grapes  as  thou  pleasest :  Ital.,  at  thy  desire  :  E.V., 
at  thine  own  pleasure. 

Deat.  24 :  6  ;  Heb., .  .  .  for,  en-phsh  he  taketh  in  pledge  :  Gr., 
psuehe:  Lat.,  anima:  Douay,  for  he  hath  pledged  his  life  to  thee : 
Ital.,  for  he  would  take  in  pledge  the  life  (of  his  neighbour) :  E.V., 
for  he  taketh  (a  man's)  life  to  pledge. 

Deut.  24:7;  Heb.  Wten  shall  be  found  man  stealing  en-phsh  : 
Gr.,  psuehe:  The  Lat.  does  not  use  anima;  it  gives,  alluring  his 
brother:  Douay,  soliciting  his  brother  :  Ital.,  that  may  have  stolen 
a  i72an  from  among  his  brethren :  E.  V.,  stealing  any  of  his  breth- 
ren. 

Deut.  24:  15;  Heb.,  .  .  .  and  to  it  he  lifteth  up  en-phsh,  the 
breath,  desire,  of  him,  (see  Ges.,  nsha,  citing  this  verse,  and  Hosea 
4:8;  Prov.  19  :  18  ;  Ps.  24  :  4 ;  25  :  1  ;  Ps.  143  :  8  ;  i.  e.,  says  he, 
wisheth  for,  desireth  it :)  The  Gr,  in  Deut.  24  :  15,  is,  for  on  it  he 
hath  expectation,  reliance,  [not  using  psuehe ;  but  giving  the 
sense :]  Lat.,  by  it  he  sustains  his  anima :  Douay,  with  it  main- 
tains his  life:  Ital.,  his  anima  is  raised  to  this  [i.  e.,his  breath,  de- 
sire, expectation,  is  raised  to  this:]  E.  V.,  he  setteth  his  heart  upon 
it :  [giving  heart,  where  the  Lat.  and  Ital.  have  anima  ;  Heb.,  en- 
phsh?^ 

Deut.  25 :  18 ;  E.  V., .  .  .  when  thou  (wast)  faint,  [we  have  en- 
phsh  faint.] 

Deut.  26  :  6  ;  E.  V.,  and  afflicted  us,  [we  have,  afflicted  en-phsh 
of  us,  or  them.] 

Deut.  26  :  12  ;  Heb.,  .  .  .  that  they  may  eat  and  be  satiated, — 
satisfied.     [We  have  en-phsh  eating  and  being  satiated — satisfied.] 

Deut.  26  :  14  ;  Heb.,  .  .  .  and  not  have  given  of  it  on  account  of 
vnt,  a  dead,  [equivalent  to,  a  dead  en-phsh,  in  verses  before  given]: 
Gr.,  a  lying  dead :  Lat.,  in  funeral  affair :  Douay,  in  funerals  :  Ital., 
for  any  one  dead :  E.  V.,  for  the  dead. 

Deut.  26  :  16 ;  Heb., ,  .  .  5  alW5  of  thee,  yea,  even,  5  all  en-phsh 
of  thee  :  Gr.,  kardia,  psuehe :  Lat.,  cor,  anima :  Ital.,  cuore,  anima : 
Douay,  with  all  thy  heart,  and  with  all  thy  soul :  E.  V.,  the  same. 
[See  ante,  Deut.  4  :  29.] 

Deut.  27 :  25 ;  Heb,, ...  to  kill,  slay,  ew^AsA  of  blood  innocent : 


THEOLOGY   OF   THE   BIBLE.  63 

Gr.,  to  kill  psuche  of  blood  innocent :  Lat.,  anima  of  blood  inno- 
cent :  Ital.,  to  cause  to  die  the  innocent :  Douay,  to  slay  an  inno- 
cent ^erso?i  .*  E.  v.,  the  same. 

Deut.  28 :  20 ;  Heb.  Shall  send  Jehovah  upon  you  that  curse, 
&c.,  even  that  curse,  until  that  shmd  to  destroy,  cut  oif,  you,  even 
abd  to  cause  to  be  lost,  destroyed,  to  perish,  you  quickly  from  the 
face  of  me:  The  Gr.  has  its  verb,  exolothreuo  [see  Gen.  IV  :  14,]  for 
the  Heb.  shmd,  and  its  verb  apollumi  [see  Lev.  17  :  10,]  for  the 
Heb.  abd:  The  Lat.  verbs  are,  first,  contero,  waste,  spend,  consume; 
and  second,  disperdo,  [see  Lev.  17  :  10  :]  Douay,  until  he  consume 
and  destroy  thee  quickly :  Ital.,  until  thou  be  destroyed  and  perish- 
ed immediately:  E.  V.,  until  thou  be  destroyed,  and  until  thou  per- 
ish quickly.     [We  have  this  said,  often,  of  en-phsh,  breaths,  souls.] 

Deut.  28 :  32 ;  Heb.,  .  .  .  the  eyes  of  thee  shall  pine,  i.  e.,  says 
Ges.,  under  Jcle,  thou  shalt  pine,  citing  Sam.  2:  11 ;  and  citing  as 
equivalent  phi-ases,  Ps.  84 :  3,  E.  V.  v.  2 ;  where  the  Heb.  uses  the 
same  verb  with  en-phsli  ;  Ges.  gives,  "  my  soul  pineth,"  i.  e.,  says 
he,  I  pine  :  and  he  cites  Ps.  143 :  7,  where  the  same  verb  is  used 
with  ru-ach,  breath,  spirit ;  he  gives,  "  my  spirit  pineth,"  i.  e.,  says 
he,  I  pine:  and  he  cites  Job  19  :  27,  giving,  "my  reins  pine,"  i.  e., 
says  he,  I  pine.  [They  are  all  instances  of  Synecd.,  a  part  for  the 
whole.  The  pining  of  en-phsh,  and  of  ru-ach,  is  shewn  by  the 
pining  of  the  eyes.  The  figure  Synecd.  is  almost,  or  quite,  as  fre- 
quent in  Scripture  as  the  figure,  personification.] 

Deut.  28 :  50 :  Heb.,  .  .  .  which  not  will  have  respect  to  faces 
of  old :  Gr.,  prosopon :  Lat,  and  Douay,  that  will  shew  no  regard 
to  the  ancient:  Ital.,  .  .  .  which  shall  not  have  regard  to  the  person 
of  the  old :  E.  V.,  the  person  of  the  old. 

Deut.  28 :  63  ;  Heb.,  ...  so  will  be  glad  Jehovah  over  you,  even 
to  that  aid  to  cause  to  be  lost,  destroyed,  to  perish,  you,  even  to 
that  shmd,  to  destroy,  cut  off,  you :  For  abd,  the  Greek  here  has 
its  verb  exolothreuo,  see  Gen.  17:  14;  and  for  shmd,  it  has  its 
verb  exaireo,  to  take  away,  lay  waste,  destroy.  The  Lat.  gives  its 
verbs,  disperdo,  and  subverto :  Douay,  destroying  you  and  bringing 
you  to  nought :  Ital.,  causing  you  to  perish,  be  cast  away,  e  yea, 
destroying  you  :  [What  is  said  in  this  verse  of  you,  is  often  said  of 
en-phsh  of  you,  i.  e.,  you.]  The  E.  V.,  is,  to  destroy  you,  and  to 
bring  you  to  nought. 

Deut.  28 :  65  ;  Heb.  And  among  those  nations  not  shalt  thou 
rest,  dwell  quietly ;  shall  give  Jehovah  to  you  there  lb  quaking,  or, 
of  quaking,  and  pining  of  eyes,  (i.  e.,  says  Ges.,  languishing  itself, 


64  THEOLOGY   OF  THE   BIBLE. 

citing  this  verse),  yea,  pining  of  en-phsh:  Gr.,  and  dissolving 
psuche:  Lat.,  and  anima  spent  lavishly  in  weeping:  Douay,  lan- 
guishing eyes,  and  a  soul  consumed  with  pensiveness :  Ital.,  con- 
sumption of  the  eyes,  and  gvie?  oimmd:  E.  Y.,  failing  of  eyes,  and 
sorrow  oi  mind. 

Deut.  28  :  66  ;  Heh.,  ...  so  shall  he  hhii,  breaths,  of  thee  tlaim, 
exhausted,  wearied  out,  to  thee,  oimgd, — from  before,  or  from  to  be 
in  sight  of,  [i.  e.,  by  reason  of  the  presence  of,]  yea,  thou  shalt  be 
in  trepidation  night  and  day,  and  not  tamun^  not  shalt  thou  be 
sure,  as  to  cliay-im^  breaths,  of  thee.  [I  took  tlaim  to  be  the  future 
plural  of  the  verb  lae^  to  be  wearied,  exhausted ;  agreeing  with 
breaths ;  and  I  supposed  the  idea  to  be,  that  such  exhaustion  would 
be  caused  by  the  presence  of  the  nations  spoken  of  in  v.  65  :  and  I 
should  have  thought  the  above  to  be  the  true  rendering  of  the  verse, 
if  I  had  not  found  that  Ges.  takes  tlaim,  to  be  the  passive  participle 
plural  of  the  verb  ^to,  to  hang  up,  suspend.  Ges.,  under  tla,  ren- 
ders the  Heb.  here,  "  thy  life  shall  be  hung  up  before  thy  eyes,"  i.  e., 
says  he,  it  will  ever  be  in  imminent  danger.  He  must  couple  "  to 
thee"  with  mngd  ;  and  must  take  mngd  to  be  the  participle  of  the 
verb  ngd^  to  be  in  front,  in  sight ;  and  must  read,  shall  be  life  hung 
up  to  thee  in  sight ;  for  which  he  gives,  hung  up  before  thy  eyes. 
But  under  ngd,  he  gives  mngd,  and  defines  it,  from  before :  and  the 
Heb.,  breaths,  being  in  the  plural,  we  should  have  expected  to  find 
what  Ges.  takes  to  be  the  participle  of  ngd  to  be  in  the  plural,  but 
it  is  not  so  in  the  Hebrew.  Bvit  I  found  that  the  Gr.,  also,  gives  the 
2og,  breath,  of  thee  shall  be  hung  opposite  the  eyes  of  thee.]  Ges- 
enius's  Lex.  is  justly  acknowledged  to  be  the  standard  Lex.  And 
of  the  Gr.  version  Professor  Wilson  says  :  "  Next  to  the  sacred  ori- 
ginal, the  Septuagint  or  Gr.  translation  of  the  Old  Testament  is  one 
of  the  most  precious  remnants  of  antiquity  that  Providence  has  pre- 
served to  the  Chui-ch."  [Yes,  but  the  Church  don't  study  it ;  much 
less  the  Heb.]  Geddes,  who  speaks  in  equally  high  terms  of  the 
Septuagint,  and  from  which  he  says  he  never  departs  but  with 
great  difiidence,  renders  this  verse  thus :  Your  lives  shall  hang  in 
suspense  before  you.  In  his  Prospectus,  or  in  his  Vol.  of  Critical 
Remarks,  he  tells  us,  he  prefers  to  give,  not  a  literal  translation 
from  the  Hebrew,  but  a  free  translation  according  to  the  sense.  [It 
seems  to  me,  that  nothing  but  a  translation  as  literal  as  practicable 
can  o-ive  a  correct  knowledge  of  the  structure,  genius,  and  rationale 
of  the  Hebrew  language,  and  of  its  simplicity,  its  "  noble  simplicity," 
to  use  Prof  Wilson's  words.]     The  Lat.  of  Deut.  28 :  66  is,  Thy 


THEOLOGY   OF  THE   BIBLE.  65 

life  shall  be,  as  it  were,  hanging  up  before  thee :  Douay,  the  same : 
Ital.,  And  thy  life  to  thee  shall  be  over  against  in  hanging :  E.  V., 
And  thy  life  shall  hang  in  doubt  before  thee. 

Deut.  29 :  19,  E.  V.  v.  20;  Heb.,  .  .  .  for  therefore  shall  smoke 
nostrils  of  Jehovah,  even  ardour  (equivalent  to  anger,  indignation, 
says  Ges.  under  gnae,  citing  this  verse,  and  Ps.  '79 :  5,)  of  him  on 
man  that,  &c.,  yea,  mhe  -will  Avipe  off,  wipe  away,  blot  out,  Jeho- 
vah, name  of  him  from  under  those  heavens.  [The  strongest  pos- 
sible expression  to  signify  annihilation  as  a  final  end.]  The  Gr.  uses 
here  its  verb  eJcleipo^  defined,  to  leave  out,  overlook,  omit,  leave  be- 
hind, forsake,  abandon,  the  name  of  him  out  of  the  under  the  heaven : 
The  Lat.  verb  here  used  is,  deleo  [see  Gen.  17 :  14]  :  The  Ital.  verb 
used  here  is  cancellare,  to  cancel :  Douay,  v.  20,  blot  out  his  name 
from  under  heaven.  See  E.  V.,  v.  20,  shall  blot  out  his  name  from 
under  heaven. 

Deut.  30  :  2  ;  Heb.,  .  .  .  b  all  lb  of  thee,  yea,  b  all  en-phsh  of  thee, 
[see  Deut.  4 :  29.] 

Deut.  30:6;  And  will  circumcise  (metaphorically  says  Ges,, 
make  pure,  see  otz<?),  Jehovah,  God  of  thee,  lb,  the  heart,  soul, 
mind,  desire,  affections,  of  thee,  and  lb,  the,  &c.,  of  progeny  of 
thee,  a-heb,  to  breathe  after,  Jehovah,  God  of  thee,  h  all  lb  of 
thee,  yea,  b  all  en-phsh  of  thee,  that  thou  mayest  live.  [Lb  first 
used  in  the  verse  expresses  all  that  is  expressed  by  lb  and  en-phsh 
in  the  last  clause.  Refer  to  Deut.  4  :  29.]  The  Gr.  is,  And  will 
purify  on  all  sides,  hurios,  the  Icardia — heart,  soul,  mind,  feelings, 
of  thee,  and  the  hardia  of  the  seed  of  thee,  to  receive  with  affec- 
tion, be  contented  with,  hurios  the  God  of  thee,  out  of  all  the  ^ar- 
c?^aofthee,  ^a^',  yea,  out  of  the  josiwAS  of  thee :  The  Latin  and  the 
Italian,  give:  will  circumcise  thy  cor,  cuore:  Douay  and  E.  V., 
heart,  &c.,  that,  &c.,  with  their  usual  words  cor,  anima ;  cuore, 
anhna  /  Douay,  with  all  thy  heart  and  with  all  thy  soul ;  E.  V 
with  all  thine  heart,  and  with  all  thy  soul. 

Deut.  30 :  10 ;  Heb., ...  5  all  lb  of  thee,  yea,  b  all  eyi-phsh  of 
thee.     [See  Deut.  4  :  29.] 

Deut.  30  :  14 ;  Heb., .  .  .  for  near,  familiar,  to  thee  that  word, 
very,  b  mouth  of  thee,  yea,  b  lb  of  thee,  so  that  thou  mightest  do  it. 
Deut.  30:  18;  Heb.  I  declare  to  you  this  day  that  abdtabdun, 
to  be  lost,  destroyed,  perish,  thou  shalt  be  lost,  destroyed,  perish. 
[There  is  also  the  noun  dbde,  defined  by  Ges.,  first,  something  lost, 
citing  Lev.  5  :  22,  23,  (the  verses  in  the  Ital.  and  E.  V.,  are  ch.  6  : 
3,  4),  and  next,  he  says  it  is  equivalent  to  abdim,  the  noun,  which 
5 


6Q  THEOLOGY   OF   THE   BIBLE. 

he  defines  place  of  destruction,  abyss,  used,  says  he,  of  Hades,  citing 
Prov.  27  :  20.     He  then  gives  for  the  noun  abdun,  place  of  destruc- 
tion, abyss,  nearly  synonymous,  says  he,  with  the  Heb.  shaul,  citing 
Job  26:  6;  28  2;  Prov.  15:  11.   In  Prov,   27:  20,  the  Heb.  is, 
shaul:  Gr.,  hades:  Ital.,  the  sepolcro^  the  sepulchre:  Lat.,  infer- 
nus,  an  adjective,  defined,  infernal,  lying  below,  (the  word  infernal 
means,  simply,  lying  below.)    The  Douay  in  Prov.  27 :  20,  gives, 
Hell;  andE.  V.  gives.  Hell.     In  Job  26:  6,  the   Heb.   is,  shaul: 
Gr.,  hades:  Lat.,  in/emus:  Ital,  the  inferno,  adopting  here  the 
Lat.  word  infemus,  with  the  Ital.  termination  for  the  same  Hebrew 
and  Greek  w  ords,  shaul,  hades,  for  which  it  gives  sepolcro  in  Prov. 
27:  20:  Douay,  Hell:  E.  V.,  Hell.     In  Job  28  :  22,  the  Heb.   is 
ahdun  u  niut  said :  the  abyss,  place  of  destruction,  yea,  of  death,  or, 
and  of  death,  said :  Gr.,  apoleia  and  thanatos,  loss,  perdition,  destruc- 
tion and   death  said:  Lat.,  J?:)e?•c?^^^o,   loss,  abolishment,  and  death 
said  :  Douay,  destruction  and  death  have  said :  Ital.,  (The  place  of) 
destruction,  and  death  say :  E.  V.,  destruction  and  death  say.    In 
Prov.  16  :  11,  the  Heb.  is,  shaul  u  ahdun,  the  grave,  yea,  the  abyss, 
place  of  destruction,  in  sight  of  Jehovah,  much  more,  Ibut,  (plural 
of  Ih)  of  children  of  man :  Gr.,  hades  Jcai  apoleia,  how  much  more 
{kai,  also,  the  Icardiai  of  the  men,  i.  e.,  of  men.     "When  the  Greek 
article  is  used  before  a  noun  used  in  an  abstract,  general  sense,  it  is 
not  to  be  rendered  in  English :  so  also  in  the  Ital.,  French,  Span- 
ish, and   German.     There   are   numberless   such   instances  in   the 
Greek.)    Lat.,  infemus,  et,  e^Qn,  perdltio  :  Ital,,  The  inferno  e,  yea, 
or,  and,  the  place  of /?er<7«2iOwe,  perdition,  destruction:  Douay,  Hell 
and  destruction  (are)  before  the  Lord ;  how  much  more  the  hearts 
of  the  children  of  men  ?     E.  V.,  Hell  and  destruction  (are)  before 
the  Lord ;  how  much  more  then,  the  hearts  of  the  children  of 
men? 

Deut.  31  :  29;  Heb.  For  know  I,  after  death  of  me,  &c.  [We 
have  had,  death  of  en-phsh  and  dead  en-phsh.'\ 

Deut.  32:  19;  Heb.  And  saw,  beheld,  Jehovah,  and  despised, 
rejected  with  contempt:  E.  V.  And  when  the  Lord  saw  (it),  he 
abhorred  (them.)  [We  have  had  en-phsh  of  Jehovah  (E.  V.,  the 
Lord)  abhorred.] 

Deut.  32:  46;  Heb.,  ...  set  lb  heart,  soul,  mind,  affections,  of 
you  to  all  those  words  which  I  causing  to  say  again  and  again  to 
you  this  day.  [The  single  word  lb  here  expresses  all  that  is  ex- 
pressed by  the  cumulated  words  so  often  used.] 

Deut.  33 :  11 ;  E.  V., .  .  .  them  that  shall  hate  him. 


THEOLOGY   OF   THE   BIBLE.  67 

Gen.  49  :  6,  continued  from  p.  19.  The  Hebrew  words  which  I 
have  rendered  they  hamstn'ung  a  bull,  are  ogru  shur.  The  Greek 
gives,  they  maimed  ....  a  bull.  For  the  verb  ogr  Gesenius 
gives,  to  root  out;  and,  to  hamstring,  citing  several  texts;  and 
says,  a  bull,  citing  this  verse,  and  referring  to  the  Greek  of  the  Sep- 
tuagint :  and  he  says,  "  It  was  anciently  the  practice  of  victors  thus 
to  treat  the  horses  taken  in  battle,  when  they  could  not  carry  them 
away  with  them."  After  Gen.  49 :  6,  as  given  in  its  place,  was 
put  in  type,  I  observed  that  J.  P.  Wilson,  D.  D.,  in  his  "Easy  In- 
troduction to  the  Knowledge  of  the  Hebi-ew  Language,"  p.  89, 
says,  "  The  Septuagint,  and  Junius,  and  Tremellius,  have  taken 
s/mr  in  Gen.  49 :  6,  to  signify  an  ox  :  Our  translators,  and  Montanus, 
and  the  Vulgate  [the  Latin],  have  taken  it  to  signify  a  wall :  but 
it  is  more  probable  that  the  ic  [in  shur]  is  merely  formative,  not 
radical ;  and  that  the  rendering  should  be,  they  extirpated  a  prince, 
because  then  it  accords  with  the  history  of  Simeon  and  Levi  [men- 
tioned in  V.  5]  Gen.  34  :  25,  who  slew  Shechem,  a  prince,  or  head 
of  a  family,  for  which  their  father  was  obliged  to  fly  away  with  his 
sons,  to  avoid  the  danger  of  retaliation.  The  Septuagint  have  in 
Hosea  12:  11,  themselves  rendered  shurim  [plural  of  shur]  princes, 
or  rulers,  where  our  translators  render  it,  bullocks."  Shur,  pointed 
by  Ges.  as  pointed  in  my  copy  of  the  Heb.  is  defined  by  him,  an 
ox,  a  bull ;  shur  pointed  difterently  he  defines  a  wall.  For  ogr  he 
does  not  give,  to  dig  down.  The  E.  V.  probably  gave,  they  dig- 
ged down  a  wall,  as  equivalent  to  the  Latin  and  the  Douay,  they 
undermined  a  wall,  or,  to  the  Ital.,  they  scattered  a  wall.  The 
Heb.  M'ord  shr,  without  the  ?/,  is  a  leader,  oi-,  prince,  and  the  it,  is 
often  merely  formative ;  and  the  word  extirpate,  used  by  J.  P. 
Wilson,  as  above,  is  to  root  out.  He  has  probably  given  the  true 
rendering.  As  to  the  word  liver  in  Gen.  49 :  6,  see  Ps.  16:9,  given 
in  its  place,  and  remarks  by  Geddes  there  given.  In  my  copy  of 
the  Heb.,  in  Gen.  49  :  6,  the  word  is  khd,  defined  by  Ges.,  the  liver ; 
and  not  Jchud,  under  which  he  cites  the  verse. 

After  going  through  the  Old  Testament,  and  the  New,  with  this 
Heb.  word  en-phsh,  Greek,  psuchl,  I  have  thought  it  proper  to  in- 
troduce at  the  end  of  the  Pentateuch  a  few  remarks,  and  to  give 
an  incident  or  two.  The  Pentateuch,  (also  called  the  five  books  of 
Moses,)  is  called  The  Law ;  and  contains  the  whole  law.  These 
books  were  the  sacred  Scriptures  to  all  subsequent  scripture  writers 
of  the  Old  Testament  and  of  the  New  ;  and  were  the  authority  to 
which  they  all  referred  as  the  last  appeal,  for  the  teachings  of  Scrip- 


68  thp:ology  of  the  bible. 

ture.  And  this  I  find  said  even  by  the  so-called  orthodox  Alford, 
a  late  and  most  voluminous  commentator  on  the  New  Testament. 
At  i^age  207,  vol.  1,  in  a  note,  he  says :  "The  books  of  Moses  were 
the  great  and  ultimate  appeal  for  all  doctrine."  As  to  Alford's  or- 
thodoxy, I  cannot  give  space  to  the  many  proofs  of  it  contained  in 
his  commentaries ;  and  therefore  will  only  give  a  short  paragraph 
of  an  article  on  "  Theology  and  Philosophy,"  in  the  Westminster 
Review,  No.  155,  January,  1863,  p.  133  :  "Dean  Alford's  New 
Testament  is  remarkable  as  a  '  rudis  indigestaqiie  moles '  [a  rude 
and  undigested  mass]  of  annotations,  unenlightened  by  any  critical 
or  judicial  faculty ;  his  '  Sermons  on  Christian  Doctrine'  present  the 
received  dogmas  in  something  of  a  modern  dress,  but  manifest  no 
theology,  properly  so  called,  or  thought.  They  are  probably  now 
set  forth  by  way  of '  purgation' ;  and  sufficiently  vouch  the  author's 
orthdoxy." 

In  reference  to  Gen.  2  :  7, 1  give  this  incident.  Some  seventeen 
yeai's  ago,  and  before  I  was  relieved  from  official  labours,  I  met, 
at  Schooley's  Mountain,  a  counsellor  at  law  of  Philadelphia ;  who 
told  me,  that  he  and  a  D.  D.  also  then  there,  had  had  a  theological 
discussion  there  the  summer  before,  which  was  not  then  concluded, 
and  which  they  then  agreed  should  be  resumed  there  that  summer ; 
and  asked  me  if  I  would  take  part  in  it.  I  consented  to  do  so.  A 
Jujge  of  our  Supreme  Court  had  accompanied  me  thither.  There 
was  also  there  another  D.  D.  besides  the  one  he  named,  and  an 
Ecclesiastic  they  called  Professor,  who,  I  presume,  was  also  a  D.  D. 
The  conversation  was  opened  by  the  Counsellor,  the  Judge  and  I 
sitting  with  him;  and  the  D.  D's  and  the  Professor  sitting  opposite 
us.  In  the  course  of  the  discussion  I  asked  the  Ecclesiastics,  what 
the  word  onan^  in  Gen.  2  :  7,  meant.  They  all  answered,  promptly, 
the  inanimate  organism^  before  the  breath  of  life  was  imparted.  I 
assented ;  and  then  asked  them  if  they  recollected  how  Commen- 
tator Scott  read  that  verse.  They  answered,  they  did  not.  I  told 
them  that  Scott,  in  a  note  to  that  verse,  says :  The  word  m,an  in 
the  verse  means  the  living  m^an  ;  and  the  breath  of  life,  in  the  vferse 
means  the  rational  soid  /  equivalent,  as  Scott  plainly  shews  in  other 
passages,  to  the  orthodox  immortal  soul.  (I  use  the  words  ortho- 
dox and  orthodoxy,  for  self-styled  orthodox  and  orthodoxy.)  With- 
in some  three  years  past  I  gave  this  incident  to  a  graduate  of  the 
Theological  Seminary  at  Princeton,  and  who  had  received  the  Doc- 
i  torate  from  that  Institution.  And  he  thereupon  said :  It  was  now 
[universally  admitted,  that  the  word  man  in  Gen.  2  :  7  means,  the 


THEOLOGY   OF   THE   BIBLE.  69 

inanimate  organism :  And  he  added :  He  did  not  think  much  of  \ 
Scott's  Commentaries. 

Let  xis  now  take  a  closer  look  at  Gen.  2 :  7,  than  we  have  yet 
done.  Tm*n,  reader,  to  the  verse  as  before  given.  It  is  now  ad- 
mitted, and  no  man  whose  faculties  have  not  been  overpowered  by 
a  theory  can  deny,  that  the  word  man  used  there  means  the  inani- 
mate organism ;  inanimate  for  want  of  the  breath  of  life.  And, 
this  being*  admitted,  the  verse  gives,  with  the  utmost  precision  of 
language,  the  two  processes,  the  only  two,  by  which  the  breathing, 
animate,  living  person  was  produced,  namely,  first,  the  organism, 
yet  inanimate ;  and,  second,  the  putting  that  organism  in  action  by 
imparting  to  the  inanimate  man  the  breath  of  life ;  by  which  he 
was  born  into,  made  into,  a  breath  breathing,  a  breathing  breath, 
instead  of  an  inanimate  organism  ;  or,  if  the  reader  prefer  the  free 
translation  of  the  Douay  and  E.  V.,  "  became  a  living  soul ; "  or  the 
still  freer  translation  of  Esdras,  "  was  made  living." 

The  language  used  in  Gen.  2  :  V,  is  accommodated  to  our  facul- 
ties; and  the  description  there  given  of  the  production  of  the 
breathing,  and  thereby  living,  creature,  person,  man,  is  not  only 
simple,  plain  and  natural,  but,  also,  perfectly  agreeable  to,  and  con- 
sistent with  what  we  know  of  our  internal  structure  and  its  work- 
ing.    See  1  Cor.  15 :  45,  as  to  this  verse. 

I  have  given,  at  page  3,  an  incident  shewing,  that  neither  the 
Hebrew  Scripture,  nor  the  Septuagint,  is  studied  at  the  Princeton 
Theological  Seminary.  I  here  add,  that  I  have  asked  two  other  i 
graduates  of  that  institution,  separately,  whether  the  Septuagint 
was  studied  there,  and  that  each  answered  No.  And  that  on  being 
asked  where  they  got  their  theology  from,  each  answered : — From 
the  lectures  of  the  Professors. 

I  had  made,  in  my  own  way,  some  remarks  on  this  state  of 
things,  but  having,  after  finishing  my  course  of  public  readings,  re- 
ceived from  a  friend  Professor  Wilson's  Hebrew  Grammar,  I  prefer 
to  substitute  for  my  own  a  few  remarks  made  by  him  in  his  Preface 
to  that  Avork.  At  p.  4,  5,  he  says  :  "  The  knowledge  of  the  language 
of  the  Old  Testament  seems  to  be  thought  neither  an  ornamental 
nor  a  useful  qualification.  English  translations  and  Commentaries 
are  the  chief  objects  of  attention  and  praise,  while  the  original  is 
almost  totally  neglected  and  unknown.  It  is  not  easy  to  discover 
a  plausible  excuse  for  such  conduct."  And  at  p.  6,  7,  he  says : 
"  Those  who  profess  to  explain  the  Scriptures  to  others,  ought  cer- 
tainly to  acquire  a  competent,  and  even  a  critical  knowledge  of  the 


70  THEOLOGY   OF   THE   BIBLE. 

original  languages  in  Avhich  they  are  written.  Can  a  teacher  of  re- 
ligion be  qualified  to  speak  with  precision  and  confidence  concern- 
ing the  economy  of  divine  revelation,  while,  from  his  total  ignorance 
of  the  language,  one  of  the  sacred  volumes  is  to  him  like  a  sealed 
book  ?  " 

I  had  also,  before  seeing  or  knowing  of  this  book,  publicly  re- 
marked, that  it  was  impossible  to  get  a  clear  understanding  of  the 
teachings  of  the  New  Testament  without  a  competent  knowledge 
of  the  Hebrew  Scriptures,  the  Old  Testament.  I  am  glad  to  be 
able  to  give  substantially  the  same  idea  in  the  words  of  Professor 
Wilson.  On  p.  7  of  the  Preface,  he  says,  "  The  two  volumes  of  in- 
spiration are  intimately  connected,  and  mutually  depend  upon  each 
other.  It  is  scarcely  possible  to  understand  the  second  without 
having  carefully  studied  the  first.  The  one  exhibits  the  commence- 
ment, the  other  the  completion  of  the  same  great  plan.  The  writers 
of  the  New  Testament  have  a  constant  retrospect  to  those  of  the 
Old."  On  p.  4  he  says:  "The  clergy  of  the  Church  of  Scotland 
are,  in  general,  well  educated,  and  distinguished  for  their  abilities 
and  conscientious  discharge  of  the  duties  of  their  office.  But  the 
friends  of  sacred  literature  have  long  beheld,  with  regret,  a  prevail- 
ing indifference,  or  aversion,  in  that  body,  to  the  study  of  the 
Hebrew." 

I  return  to  Scott's  note  to  Gen.  2  :  7,  for  the  purpose  of  remark- 
ing, that  Scott  had  the  astuteness  to  perceive,  that  if  the  orthodox 
soul  was  not  to  be  found  in  that  verse,  it  could  not  be  found  any- 
where in  the  Bible.  And  so,  under  the  influence  of  a  foregone  con- 
clusion that  it  must  be  found  somewhere  in  the  Bible,  he  determined 
to  find  it  in  that  verse.  And  he  was  wise  in  this ;  because,  first, 
that  verse  is  devoted  to  a  statement,  a  description,  of  the  manner  in 
which  the  living  man  was  produced;  and  therefore,  if  what  ortho- 
doxy calls  the  immortal  soul  was  to  be  given  him,  or,  as  Scott  has 
it,  was  to  be  put  in  him  after  he  was  made  alive,  surely  this  is 
the  place  to  find  it  done,  and  to  find  it  so  said :  and  because,  se- 
condly, this  is  the  first  place  in  the  E,  V.  where  the  English  word 
soul  occurs ;  and,  was,  therefore,  the  proper  place  to  fix  its  mean- 
ing. And  it  seems  plain  that  our  orthodox  translators  intended 
that  the  word  soul  in  this  verse  should  be  understood  to  mean  the 
orthodox  immortal  soul.  Why  else  did  they  follow  the  Douay  in 
not  giving  the  word  soul  until  they  came  to  this  verse  ?  The  folly 
of  this  attempt  of  Scott  has  been  shown  by  the  universal  repudia- 
tion of  it  before  mentioned.     But  other  Commentators  on  the  E.  V. 


THEOLOGY   OF  THE  BIBLE.  71 

have  made  equally  puerile  efibrts  to  sustain  the  dogma ;  each  by 
his  own  mode  of  so-called  reasoning  from  passages  in  the  E.  V. ; 
specimens  of  which  efforts  will  be  given  hereafter.  As  if,  if  such  a 
tenet,  involving  such  consequences,  were  a  part  of  the  law  of  God 
to  man,  it  would  have  been  left  to  the  contradictory  guesses  of  man 
to  find  it  therein.  And  as  if,  if  it  were  contained  in  the  Bible,  any 
argument  of  man  would  be  required  to  prove  it.  One  consolation 
is  aflbrded  us  by  the  diverse  attempts  of  Commentators  to  derive 
the  dogma  from  Scripture.  They  show  the  conviction  of  the  Com- 
mentators themselves,  that  imless  it  can  be  drawn  somehow  or 
other  from  the  Bible,  they  cannot  ask  our  assent  to  it.  But  after 
all,  notwithstanding  the  repudiation,  justly,  of  Scott's  effort,  men 
do 'cite  the  E.  V.  words  living  soul  in  the  Douay  and  E.  V.  of  Gen. 
2  :  7,  in  support  of  the  dogma.  Imbued  from  the  cradle  with  the 
idea  that  our  word  soul  means  what  orthodoxy  calls  the  immortal 
soul ;  and  having  relied  through  life,  with  implicit  uuinquiring 
faith,  on  the  teachings  of  their  pastors,  they  readily  give  to  the 
word  living,  in  the  phrase  living  soul,  the  sense  of  ever  living ;  and, 
consequently,  to  the  word  sozd,  the  sense  of  something  that  must 
live  for  ever,  can  never  die. 

The  word  en-phsh  is  generally  written  by  our  writers  nephesh. 
This  puts  the  vowel  sound  of  e  in  n  in  the  wrong  place,  that  is, 
after,  instead  of  before  the  n  /  whereas  its  proper  place  is,  before 
it ;  n  being  en,  and  not  ne.  The  mode  of  forming  the  Hebrew  lan- 
guage proves  this  conclusively.  They  used  no  letters — characters 
— for  the  short  vowel  sounds  where  those  sounds  are  contained  in 
the  consonants.  The  vowel  sound  in  some  consonants  is  before 
the  letter,  and  in  some,  after  it :  and  as  they  relied  on  the  vowel 
sounds  in  the  consonants,  for  pronunciation,  it  is  plain  that  those 
sounds  are  to  have  their  natural  place  in  the  sound  of  the  conso- 
nant. As  to  the  last  syllable,  phsh,  it  is  composed  of  two  Hebrew 
consonants  that  can  be  sounded  together  without  any  vowel  sound : 
and  phsh,  sounded  in  one  sound,  expresses  exspiration,  outbreath- 
ing.  So  that,  as  before  shown,  ew.  inbreathed,  and  2^hsh  out- 
breathed,  express  inspiration  and  exspiration.  The  onomatopoi- 
etic  character  of  the  word  is  destroyed  by  writing  and  sounding 
it  nephesh. 


72  THEOLOGY   OF  THE  BIBLE. 


JOSHUA. 

Josh.  2:  13;  Heb., ....  deliver  en-phsh  of  us  [i.  e.,  us]  from 
death :  Gr.,  the  psuche  of  me :  Lat.,  our  animas :  Douay,  deliver 
oxcc  souls  from  death:  Ital.,  save  from  death  our  persons,'  E.  V., 
deliver  our  lives  from  death. 

Josh.  1 :  14 ;  Heb., .  .  .  en-j^hsh  of  us  in  place  of  you  to  death : 
Gr.,  the  psuche  of  us:  Lat.,  our  anima  for  you  :  Ital.,  our  persons : 
Douay,  be  our  lives  for  you  unto  death :  E.  V.,  our  life  for  yours. 

Josh.  6  :  25  ;  E.  V.,  .  .  .  saved  Rahab  alive, 

Josh.  9:2;  Heb., ...  of  mouth  one,  [equivalent  to,  of  en-phsh 
one]:  Lat,  and  Douay,  with  one  wmc?.*  Ital.,  of  like  cowsew^;  E.  V., 
with  one  accord. 

Josh.  9 :  24 ;  Heb., .  .  .  en-phsh :  Gr.,  psuche  in  plural :  Lat., 
animas  :  Ital.,  persons :  Douay,  for  our  lives :  E.  V.,  of  our  lives. 

Josh.  10 :  28 :  Heb.,  .  .  .  ilce,  smote,  pierced  through,  slew,  with 
mouth  of  sword,  every  that  en-phsh  which  in  her:  Gr.,  every  em- 
pneon  ho,  which,  in  her,  [see  Deut.  20  :  16,  empneon  ;]  Lat.,  and 
Douay,  all  the  inhabitants  :  Ital.,  every  anima :  E.  V.,  all  the  souls. 
(Ges.,,under  nphsh,  cites  this  verse,  and  others,  as  instances  where 
en-phsh  is  used  to  express  "  animal,  that  in  which  there  is  a  soul  or 
mind ; "  and  he  gives,  for  every  that  en-phsh  in  this  verse,  "  every 
living  thing.") 

Josh.  10:  30;  Heb.,  ..  .  smote,  pierced  through,  slew,  with 
mouth  of  sword  every  that  en-phsh  :  Gr.,  every  empneon :  Lat.  and 
Douay,  all  the  inhabitants :  Ital.,  all  the  anime :  E.  V.,  all  the  souls 
that  (were)  therein. 

Josh.  10:  32;  Heb.,  .  .  .  every  that  en-phsh:  Gr.,  eveiy  em- 
pneon :  Lat.,  every  anima :  Douay,  every  soul :  Ital.,  all  the  anime : 
E.  v.,  all  the  souls  that  (were)  therein. 

Josh.  10 :  33  ;  E.  V.,  .  .  .  and  Joshua  smote  him  and  his  people, 

Josh.  10:  35:  Heb.,  .  .  .  every  that  en-phsh:  Gr.,  every  em- 
pneon :  Lat.,  all  animas:  Douay,  all  the  souls:  Ital.,  all  the  anime : 
E.  v.,  all  the  souls  that  (were)  therein. 

Josh.  10 :  37 ;  Heb., .  .  .  every  that  en-phsh,  .  .  .  every  that  en- 
phsh  :  Gr,,  every  e7npneon,  .  .  .  as  many  as  were,  [for  the  second 
every  that  en-phsh ;]  Lat,,  first,  its  word  anima ;  and  then,  all 
Tv^hich  :  Douay,  first,  all  the  souls  ;  and  then,  all  that  he  found  in 
it :  Ital,,  all  the  anime,  twice :  E.  V.,  all  the  souls  that  (were)  there- 
in, twice. 


THEOLOGY   OP   THE   BIBLE.  73 

Josh.  10:  39;  Heb,,  .  .  .  and  extirpated  every  en-2)hsh:  Gr., 
every  empneon :  Lat.,  all  the  towns  [for  the  people  in  the  towns] : 
Donay,  all  the  towns :  Ital,,  all  the  anime:  E.  V.,  all  the  souls  that 
(were)  therein ; 

Josh.  10:  40;  Heb.,  .  .  .  but  every  that  nshme  he  extirpated: 
Gr.,  every  empneoyi^  [the  same  word  it  has  so  often  given  for  en- 
phsh^'] :  Lat.,  every  which  was  able  spirare,  to  breathe :  Ital.,  every 
anima,  [the  same  word  it  gives  for  en-phsJi,'] :  Douay,  all  that 
breathed :  E.  V.,  all  that  breathed. 

Josh.  11:  11;  Heb.  Yea,  they  smote,  pierced  through,  slew, 
every  that  eoi-phsh  which  in  it,  not  was  left  any  nshme :  The  Greek 
gives  empneon  for  en-phsh^  and  empneon  for  nshme  :  The  Lat.  gives 
anima  for  en-phsh,  and  remainder  for  nshme :  Douay,  all  the  souls, 
.  .  .  any  remains :  Ital.,  every  anima, .  .  .  there  was  not  left  any 
anima,  [giving  anima,  for  en-phsh,  and  for  nshme.]  :  E.  V.,  all  the 
souls,  .  .  .  there  was  not  left  any  to  breathe. 

Josh.  11 :  12  ;  E.  V.,  .  .  .  smote  the^n  with  the  edge  of  the  sword, 
(and)  he  utterly  destroyed  them,. 

Josh.  11  :  14  ;  Heb.,  .  .  .  every  ma)i  they  smote,  pierced  through, 
slew,  with  mouth  of  sword,  .  .  .  they  left  not  any  nshme :  Gr.,  any 
empneon :  Lat.  does  not  use  anima :  It  gives,  simply,  all  the  meti 
being  killed :  Douay,  killing  all  the  men :  Ital.,  all  the  men,  they 
left  not  any  anima :  E.  V.,  but  every  man  they  smote,  neither  left 
they  any  to  breathe. 

Josh.  11:  21,  22 ;  E.  V.,  .  .  .  Joshua  cut  off  the  Analdms,  &c. : 
verse  22.  There  was  none  of  the  Anakims  left,  [equivalent  to,  cut 
off  the  en-phsh  of  them  ;  there  was  not  left  nshme  of  them.] 

Josh.  20  :  3 ;  Heb.,  .  .  .  killing  by  smiting  en-phsh:  Gr.,  psuche: 
Lat.,  anima:  Douay,  whoever  shall  kill  a  person:  Ital.,  that  the 
slayer  who  shall  have  killed  (any)  person,  &c. :  E.  V.,  that  the 
slayer  that  killeth  (any)  person  unawares  (and)  unwittingly  :  (mar- 
gin, "These  synonymous  words  ai'e  coupled  and  accumulated  on 
one  another  in  order  more  strongly  to  exclude  the  idea  of  applying 
these  sanctuaries  to  the  protection  of  the  wilful  murderer." — Ed.) 

Josh.  20:  9;  Heb.,  .  .  .  every  killing  e?i-^/i5A  .*  Gr.,  psuche:  Lat., 
anima :  Douay,  Ital.,  and  E.  V.,  person. 

Josh.  22  :  5  ;  Heb.,  .  .  .  5  alW5  of  you,  even  h  all  en-phsh  oi^ on, 
[see  Deut.  4  :  29,]  :  The  Greek  here  gives  dianoia,  thought,  mind, 
for  Xb,  and jDSMcAe  for  en-phsh:  Lat.,  cor,  and  anima:  Douay,  heart 
and  soul:  Ital.,  with  all  your  cuore,  e  with  all  your  anima :  E.  Y., 
with  all  your  heart  and  with  all  your  soul. 


74  THEOLOGY   OF  THE   BIBLE. 

Josh.  23:  11;  Heb.  So  that,  take  heed  greatly  to  en-phsh  of 
you  ;  (Ges.,  under  shmr,  gives,  "  Take  heed  as  ye  value  your  life," 
citing  this  verse  and  others.) :  The  Greek  does  not  use  its  word 
psuche  here :  It  gives,  and  watch  yourselves,  or,  watch  ye,  very 
much,  [the  sense.]  :  Lat.  and  Douay,  This  only  take  care  of  with  all 
diligence  :  Ital.,  Take  therefore  diligent  care  over,  or,  on,  your  ani- 
me :  E.  V.,  Take  good  heed  therefore  unto  yourselves. 

Josh.  23  :  13  ;  E.  V.,  .  . .  they  shall  be  snares  and  traps  unto 
you. 

Josh.  23:  14;  Heb., ...  5  all  lb  of  you,  yea,  h  all  en-phsh  of 
you :  Gr.,  Jcardia,  and  psuche :  The  Lat.  and  the  Douay  give,  for 
both  words,  only,  with  all  your  mind,  [shewing  that  the  two  Heb. 
and  Gr,  words  are  merely  cumulative.] :  Ital.,  all  your  cuore,  all 
your  anima :  E.  V.,  in  all  your  hearts,  and  in  all  your  souls. 

Josh.  23  :  15';  Heb.,  .  .  until  that  he  s/^ttzc?,  have  cut  off,  destroy- 
ed, you.  [We  have  had  shmd  en-phsh  of  you,  or,  them.]  The  Gr. 
verb  used  here  is,  exolothreuo :  and  this  same  Gr.  verb  is  used  in 
Josh.  10:  28,  32,  37,  39,  40;  and  in  Josh.  11  :  11,  14,  before  given. 
[We  see  that  the  Hebrew  translators  into  Greek  use  both  psuche 
and  empneon  for  the  Heb.  en-phsh  /  and  use  the  same  word  em- 
pneon  both  for  en-phsh  and  nshme:  Ges.,  therefore,  could  not  but 
say,  that  en-phsh  and  nshme  mean  the  same,  namely,  breath.  But 
the  E.  v.,  following  one  or  other  of  the  Romish  versions,  gives,  about 
half  the  time,  I  think  less  than  half  the  time,  soid  where  the  Heb. 
is  en-phsh;  and  gives  breath  where  the  Heb.  is  nshme^ 


JUDGES. 


Judges  6 :  18;  Heb.  Zebulun  a  people  scorned  en-phsh  of  them 
even  unto  death.  (Ges.,  under  hrj)h,  renders,  "  Zebulun,  the  people 
despised  their  life  unto  death,"  citing  this  verse.) :  Gr,,  scorned 
psuchen  even  to  death  :  Lat.,  offered  their  anim,as  to  death:  Ital., 
Zabulon  (is)  a  people  that  has  exposed  their  life  to  the  death  [to 
death,  without  our  article :]  Douay,  But  Zabulon  and  IsTephtali 
offered  their  lives  to  death  :  E,  V,,  Zebulun  and  Naphthali  (were) 
a  people  (that)  jeoparded  their  lives  imto  the  death. 

In  the  song  of  Deborah  we  have,  Judges  5  :  7,  E.  V., .  .  .  until 
that  I  Deborah  arose.  And  in  v.  12,  E,  V.,  Awake,  awake,  Debo- 
rah :  awake,  awake,  with  a  song:  And  then  in  v.  21, 


THEOLOGY   OF   THE   BIBLE.  7S 

Judges  5  :  21 ;  Heb., .  .  .  trample,  tread  with  the  feet,  en-pJish 
of  me  [poetically  for,  Deborah,  as  she  says,  in  verse  12,  awake,  De- 
borah,] oz,  the  strong,  heroes.  (So  given  by  Ges.,  under  oz,  citing 
this  verse.) :  Gr,,  shall  tread  down,  crush  by  trampling,  psucJie  of 
me,  strong :  Lat.,  trample  under  foot,  my  anima^  the  strong  :  Dou- 
ay,  tread  thou,  my  soul,  upon  the  strong  ones:  Ital.,  my  miima, 
thou  hast  trampled  the  power  [power,  without  our  article.]  :  E.  V., 
O,  my  soul,  thou  hast  trodden  down  strength.  [O,  I,  would  not  do 
in  poetry ;  and  having  used  Deborah  in  v.  12,  she  uses  en-phsh  of 
me,  a  poetical  equivalent,  in  v.  21.  And  David,  the  royal  Psalmist, 
the  sweet  singer  of  Israel,  frequently  uses,  in  his  poetical  effu- 
sions, the  same  expression,  en^hsh  of  me,  E.  V.,  Oj  my  soul,  for 
O  David.  And  David's  other  expressions,  my  lips  shall  praise 
thee ;  my  mouth  shall  praise  thee  ;  my  tongue  shall  praise  thee ;  are 
all  poetical,  for  I  will  praise  thee ;  and  en-phsh  of  me,  that  is,  breath 
of  me,  is  better  than  mouth,  or  lij^s,  or  tongue  of  me,  for  neither  of 
these  can  give  praise  but  by  en-phsh,  breath :  they  are  all  instances 
of  the  use  of  the  figure  Synecdoche,which  puts  a  part  for  the  whole 
man.  I  think  we  have  now  had  every  connection,  and  every  mode 
of  expression,  in  which  the  word  en-phsh  is  used  in  the  Hebrew,  and 
in  which  its  equivalent  word  psuche  is  used  either  in  the  Old  or  the 
New  Testament.  And  believing  that  the  reader  is  now  prepared  to 
read  even  the  E.  V.  both  of  the  Old  and  the  New  Testament  with- 
out danger  of  being  misled  by  the  E.  V.  word  soul ;  and  having 
given  him,  under  this  word,  means  of  judging  whence  the  E.  V. 
was  taken,  (such  means  will  be  augmented  under  other  words,)  I 
shall  be  more  concise  in  further  following  this  word  soul^ 

Judg.  9:17;  Heb., ...  he  cast  away  en-phsh  of  him  from  him- 
self, (Ges.,  under  ngd,  he  cast  away  his  life  from  himself,) :  Gr.,  the 
psuche  of  him :  Lat.,  his  anima :  Douay,  exposed  his  life  to  dangers : 
Ital.,  cast  away  every  regard  for  his  life:  E.  V.,  adventured  his 
life  for, 

Judg.  9 :  25  ;  E.  V., .  .  .  Her  in  wait  for  him.  [We  have,  lier  in 
wait  for  en-phsh  of  him.] 

Judg.  10  :  16  ;  Heb.,  .  .  .  and  was  shortened  en-phsh  of  him  (i.  e. 
says  Ges.,  iinder  qtsr,  "he  was  impatient,"  citing  this  verse,  and 
Judges  16:  16,  Numbers  21 :  4)  :  Gr.,  and  became  small  the  psuche 
of  him:  Lat.,  he  was  pained  [not  using  animci]:  Douay,  he  was 
troubled :  Ital.,  he  was  grieved  in  mind:  E.  V.,  his  soul  was  grieved. 
(Ges.  gives  also,  under  qtsr  with  m-ach,  my  ru-ach  is  short,  i.  e., 
says  he,  I  am  impatient,)  [shewing  that  ru-ach,  Gr.,  pneicma,  Lat., 


76  THEOLOGY   OF  THE   BIBLE. 

spiritus  /  Ital.,  spirito  /  Douay  and  E.  V.,  spirit,  is  equivalent  to 
en-phsh,  and  that  they  both  mean  breath.  The  Heb.  short  breath 
aptly  expresses  impatience.] 

Judg.  12:3;  Heb.,  ...  I  put  en-phsh  of  me  in  hand  of  me,  (i.  e. 
says  Ges.,  under  Jcph,  I  expose  myself  to  most  imminent  danger  :^ 
Gr.,  the /)SMcAe  of  me :  Lat.,  my  anima:  Douay  and  Ital,  my  life: 
E.  v.,  I  put  my  life  in  my  hands. 

Judg.  15 :  18 ;  E.  V.  And  he  was  sore  athirst,  16  :  2,  E.  V.,  .  .  . 
and  laid  wait  for  him. 

Judg.  ...  16 :  16  ;  Heb.,  ...  so  that  was  shortened  en-phsh  of 
him  even  to  death,  (Ges.,  i.  e.,  he  was  impatient,  unto  death) :  Gr., 
he  became  of  little  psuche  even  to  death :  Lat.,  failed  anima  of 
him,  yea,  to  death  even  he  was  wearied :  Douay,  his  soul  fainted 
away,  and  was  wearied  even  until  death:  Ital.,  so  that  he  was 
grieved  in  mind  unto  the  death  [unto  death]  :  E.  V.,  (so)  that  his 
soul  was  vexed  unto  death. 

Judg.  16  :  30 ;  Heb., ...  let  die  en-phsh  of  me:  Gr.,  psuche  of 
me:  Lat.,  let  die  my  anima:  Douay,  Ital,  and  E.  V.,  let  me  die. 

Judg,  18 :  25  ;  Heb.,  .  .  .  lest  light  upon  you  men  bitter  of  ew- 
phsh,  and  take  away  en-phsh  of  you  and  en-phsh  of  house  of  you. 
The  Gr.  has  psuche,  three  times.  The  Lat.  does  not  use  its  word 
anima  in  the  verse.  The  Douay  renders  the  Lat.  thus  :  lest  men. 
enraged  come  upon  thee,  and  thou  perish  with  all  thy  house :  Ital., 
that  sometime  some  men  of  mind  passionate  not  rnsh  upon  thee, 
and  thou,  and  those  of  thy  house,  lose  the  life  [lose  life  :]  E.V.,  lest 
angry  fellows  run  upon  thee,  and  thou  lose  thy  life,  with  the  lives 
of  thy  household. 

Judg.  19:5;  Heb., .  .  .  support  lb  of  you  with  a  bit  of  bread, 
(i.  e.,  says  Ges,,  under  sod,  refresh  yourself,  citing  this  verse,  and 
Gen.  18:  5;  Ps,  104:  15;  Judges  19:  8.)  [We  have  this  same 
expression  with  en-phsh  in  place  oilb.  Read  in  E.V.  20  :  31,  37,  39, 
equivalent  to  en-phsh  in  other  places.  The  Heb.  en-phsh,  and  Gr. 
psuche,  are  used  ten  times  in  Judges.  The  Lat.  anima  is  used  six 
times.  The  Ital.  anima  is  used  but  once,  5  :  21.  The  Douay  uses 
soulhwt  twice,  5:  21,  and  16:  16.  In  16:  16,  the  Lat.  is  anima, 
the  Ital.,  mind,  Douay,  soul.  The  E.  V.  uses  soid  but  three  times, 
namely,  5  :  21,  where  the  Ital.  uses  anima  ;  and  10:  16,  and  16  : 
16,  In  10:  16  the  Lat.  and  Douay  are,  he  was  troubled,  and  the 
Ital.  is,  he  was  grieved  in  mind;  and  in  16 :  16  the  Ital.  is,  he  was 
grieved  in  m,ind.'\ 


THEOLOGY   OF   THE  BIBLE.  Y7 


RUTH. 

Ruth  4:15;  Heb.  And  he  shall  be  unto  thee  for  bringing  back, 
restoring,  en-phs\  (i.  e.,  says  Ges.,  under  sTnib,  for  refreshing  thee, 
citing  this  verse  and  others.)  [In  Judges  15  :  19  the  Heb.  is,  was 
brought  back,  restored,  rw-ac/i,  the  breath,  of  him :  Gi\,  tYi^pneuma 
of  him :  Lat.,  spiritus :  Douay,  he  refreshed  his  sjjirit :  Ital.,  he  re- 
turned to  life ;  E.  V.,  his  spirit  came  again :  shewing  that  eti-phsh 
and  Tu-ach,  and  the  two  corresponding  words  in  the  Gr.,  Lat.,  Ital., 
Douay  and  E.  V.,  mean  the  same  thing,  namely,  breath ;  as  plainly 
appears  all  through  the  Bible.] 


I  SAMUEL. 

1  Sam.  1:  10;  Heb.  And  she,  bitter  of  en-pJish:  Gr.,  psucJie: 
Lat.,  in  bitter  mmd:  Douay,  had  her  heart  full  of  grief :  Ital.,  And 
being  in  bitterness  of  mind :  E.  Y.,  And  she  (was)  in  bitterness 
of  soul. 

1  Sam.  1  :  15 :  Heb.,  .  .  .  woman  sad  ru-ach,  of  breath,  I;  wine 
or  intoxicating  liquor  not  have  drunk  I,  but  have  expended  pro- 
fusely en-phsh^  the  breath,  of  me  before  Jehovah.  \i'u-ach  and  en- 
phsh  mean  the  same,  namely,  breath :]  Gr.  gives,  first,  woman  of 
toilsome  day,  life, .  .  .  give  profusely,  pour  out,  the  2^suche  of  me, 
&c. :  Lat.,  woman  unhappy  exceedingly  I  am,  .  .  .  but  I  have  shed, 
lavished,  poured  out,  my  anima,  &c. :  Douay,  I  am  an  exceeding 
unhappy  woman, .  .  .  but  I  have  poured  out  my  soul,  &c. :  Ital.,  I 
(am)  a  woman  afllicted,  troubled,  in  the  spirito, .  .  .  even  I  spill, 
pour  out,  my  anima,  &c. :  See  E.  V. 

1  Sam.  1 :  26  ;  lleh.,en-2:>hsh:  Gv.,2ysuche:  Lat.,  amma  .*  Douay, 
soul:  Ital.,  anima:  E.  Y.,  soul. 

1  Sam.  2  :  16;  Heb., ...  as  desireth,  wisheth  for,  ew-jt?^s/i  of  thee 
[i.  e.,  as  thou  desirest,  wishest  for;  see  Ges.,  aue:]  Gr.,  craveth, 
desireth  eagerly,  the  2:>suche  of  thee:  Lat.,  as  much  as  desireth  thy 
anima  :  Douay,  as  much  as  thy  soul  desireth  [i.  e.,  as  thou  desirest :] 
Ital.,  and  take  at  thjvoglia,  will,  desire,  longing :  E.  Y.,  and  (then) 
take  (as  much)  as  thy  soul  desireth ; 

1  Sam.  29 :  2 ;  E.  Y.,  .  .  .  to  make  yourselves  fat, 


78  THEOLOGY   OF   THE   BIBLE. 

1  Sam.  2  :  33  ;  Heb., ...  to  pine  away  en-phsh  of  thee  :  Gr.,  the 
psuche  of  thee :  Lat.,  ijine,  melt,  dissolve,  thy  anima — breath.  [The 
breath  dissolves  in  tears]  :  Douay,  thy  soul  be  spent :  Ital.,  and  to 
grieve,  vex,  to  thee  the  anima :  E.  V.,  and  to  grieve  thine  heart. 
[Heart,  given  here  for  the  Ital.  anima,  Lat.,  anima,  Douay,  soul^ 
Gw,  psuche,  Heb..  en-phsh,  is  the  word  generally  given  in  the  E.  V., 
where  the  Ital.  is  cuore,  the  Lat.,  cor,  the  Gr.,  hardia,  the  Heb.,  Ih. 
So  that  the  E.  V.  itself  shews  that  Ges.  is  right  in  saying,  that  en- 
phsh  and  lb  are  used  as  equivalents,] 

1  Sam.  2 :  35  ;  Heb.  And  eqmti  [causative  form  of  the  verb 
qumi,  I  will  cause  to  rise,  I,  to,  me  priest  faithful,  as  according  to 
lb  of  me  u  yea,  or,  and,  according  to  en-phsh  of  me  shall,  or,  will, 
do :  The  Gr.  gives  karcUa  and  psuche  for  lb  and  en-phsh :  Lat.,  cor 
and  anima:  Ital.,  according  to  my  cuore,  e,  and,  or,  yea,  according 
to  my  anima :  Douay,  And  I  will  raise  me  up  a  faithful  priest,  who 
shall  do  according  to  my  heart,  and  my  soul :  E.  V.,  And  I  will 
raise  me  up  a  faithful  priest  (that)  shall  do  according  to  (that) 
which  (is)  in  mine  heart  and  in  my  mind:  [giving  tnind  for  the 
Ital.,  anima,  Douay,  sow?,  Lat.,  aniina,  Gr.,  p>suche.'\ 

1  Sam.  7:3;  Heb,,  ...  if  5,  in,  or,  with,  all  lb  of  you  you  turn 
to  Jehovah,  .  .  .  and  prepare  lb  of  you  to  Jehovah, 

1  Sam.  17  :  55;  Heb.,  .  .  .  chay,  breatheth,  or,  liveth,  en-phsh  of 
thee :  [omitted  in  my  copy  of  the  Greek] :  Lat.,  anima:  Ital.,  (As) 
liveth  thy  anima:  Douay,  As  thy  soul  liveth  :  E.  V.,  As  thy  soid 
liveth,  [i.  e.,  as  thou  livest ;  Ave  say,  as  sure  as  you  live]. 

1  Sam.  18:1;  Heb.,  ...  u,  that,  en-phsh  of  Jonathan  nqshre 
[from  the  verb  qshr\  was  bound  up  b,  with,  en-phsh  of  David,  and 
loved  him  Jonathan  as  en-phsh  of  him,  [i.  e.,  as  himself.  The  same 
verb  qshr  is  used  in  Gen.  44 :  30,  where  the  Heb.  is,  as  en-plish  of 
him  qshure,  is  bound  up  b,  with,  en-phsh  of  him.  In  that  verse  the 
Douay  and  the  E,  V.  give  life  for  each  en-phsh,  though  the  Lat. 
and  the  Ital.  there  give  anima,  and  the  Gr,  psuche.  Turn  to  that 
verse,  before  given.  Ges.,  under  qshr,  cites  Gen.  44 :  30,  "  is  bound 
up  with;"  citing  also  1  Sam.  18 :  1.] 

1  Sam.  18:3;  Heb.,  u,  But,  cut,  or,  divided,  Jonathan  and  David 
brit,  covenant  [a  covenant],  for  he  loved  him  as  en-phsh  of  him, 
[i.  e.,  as  himself  The  verb  Jcrt,  to  cut,  is  used,  because,  in  making 
a  covenant,  it  was  customary  to  kill  and  divide  a  victim  :  see  Ges., 
under  Jcrt'\.  My  copy  of  the  Greek  omits  this  verse  :  Lat,,  But  en- 
tered into  ,  .  .  a  covenant,  for  he  loved  him  as  his  anima :  Douay, 
And  .  .  ,  made  a  covenant,  for  he  loved  him  as  his  own  soid:  Ital., 


THEOLOGY    OF   THE    BIBLE.  79 

as  his  anima:  E.  V.,  as  his  o^^n  soid.     [In  Matt.  19  :  19,  we  have 
Gr.,  thou  shalt  love  the  neighbour  of  thee  as  thyself.] 

1  Sam.  19:5;  Heb.,  And  he  put  eti-phsh  of  him  in  hand  of  him : 
Gr.,  the  psuche  of  him :  Lat.,  his  anima :  Douay,  Ital.,  and  E.  Y., 
his  life. 

1  Sam.  19 :  11 ;  Heb., .  .  .  if  thou  save  not  en-phsh  of  thee ;  Gr., 
the  psvche  of  thee:  Lat.  and  Douay,  thyself:  Ital.  and  E.  V.,  thy 
life. 

1  Sam.  20:1;  Heb., .  .  .  that  he  seeketh  en-phsh  of  me :  Gr.,  the 
psuche  of  me:  Xat.,  my  anima:  Ital.,  seeketh  (to  take  of  me)  the 
life :  Douay,  and  E.  V.,  that  he  seeketh  my  life. 

1  Sam.  20 :  3 ;  Heb.,  .  .  .  liveth  en-phsh  of  thee :  Ital.,  (as)  thy 
anima  liveth :  E.  V,,  (as)  thy  soul  liveth. 

1  Sam.  20  :  6,  and  17,  the  same. 

1  Sam.  22  :  2 ;  Heb.,  .  .  .  and  every  aish,  man,  bitter  of  en- 
phsh:  Gr.,  ,  .  .  feeling  anguish  in  psiicht:  Lat.,  in  \y\.\XQxmind: 
Douay,  under  affliction  of  -inind:  Ital.,  in  bitterness  of  mind :  E.  V., 
[simply]  discontented.,  22 :  13,  E.  V.,  .  .  .  against  me  to  lie  in  wait, 

1  Sam.  22 :  18  ;  Heb., .  .  .  and  killed  in  that  day  eighty  and  five 
aish.,  men :  E.  V.,  persons.,  [the  word  so  often  given  by  the  Ital.  and 
the  E.  v.,  where  the  Heb.  is  enphsh.,  Gr.,  jostec/ig.] 

1  Sam.  22 :  22 ;  Heb.,  .  .  .  tell  to  Saul,  I  have  been  cause  of  to 
every  en-phah  of  house  of  father  of  thee  :  Gr.,  I  am  culjaable  of  the 
psuchon  of  house  of  the  father  of  thee  :  Lat.,  I  am  obnoxious  of  all 
the  anhnas  of  thy  father :  Douay,  I  have  been  the  occasion  of  (the 
death)  of  all  the  souls  of  thy  father's  house  :  Ital.,  I  am  been  cause 
of  (the  death)  of  all  those  of  the  family  of  thy  father:  E.  V.,  I  have 
occasioned  (the  death)  of  all  the  persons  of  thy  father's  house. 

1  Sam.  22  :  23  ;  Heb.,  .  .  .  for,  who  will  seek  for  en-phsh  of  me, 
will  seek  for  en-phsh  of  thee :  Gr.,  psuche.,  twice :  Lat.,  anima., 
twice :  Ital.,  who  will  seek  to  take  away  to  me  the  life.,  will  seek  also 
to  take  away  it  to  thee  :  Douay,  for  he  that  seeketh  my  life  seeketh 
thy  life  also  :  E.  V.,  for  he  that  seeketh  my  life  seeketh  thy  life. 

1  Sam.  23  :  15 ;  Heb.,  ...  to  seek  en-phsh  of  him:  Gr.,  to  seek 
David:  Lat.,  his  anima:  Douay,  Ital.  and  E.  V.,  his  life. 

1  Sam.  23  :  20  ;  Heb.,  ...  at  every  desire  of  e?^-^:)As/i  of  thee,  [i.  e., 
at  every  breathing  after  of  thee] :  Gr.,  every  which  to  psuche  of 
thee:  Lat.,  as  hath  desired  thy  anima:  Douay,  as  thy  soid  hath 
desired :  Ital.,  at  every  thy  volonta,  will,  desire :  E.  V.,  according 
to  all  the  desire  of  thy  soid. 

1  Sam.  24:  11 ;  Heb.,  v.  12,  .  .  .  t«,  but,  thou  tsde^  liest  in  wait, 


80  THEOLOGY   OF   THE   BIBLE. 

for  en-phsh  of  me  to  take  it.  (Ges.,  under  tsde^  for  tsde  en-phsh, 
gives,  to  lie  in  wait  for  life,  citing  this  verse.)  [In  22  :  13,  above 
given,  the  Heb.  is,  to  lie  in  wait  against  me\ :  The  Gr.  in  24:  12, 
E.  Y.,  V.  11,  has,  kai,  but,  thou  tiest,  or,  bindest,  the psuche  of  me 
to  take  it :  Lat.,  but  thou  liest  in  wait  for  my  anima,  that  thou 
mayest  take  it  away  :  Douay,  but  thou  liest  in  wait  for  my  life,  to 
take  it  away :  Ital.,  and  yet  thou  goest  to  hunting  of  the  my  life, 
to  take  it :  E.  V.,  v.  11,  yet  thou  huntest  my  soul  to  take  it. 

1  Sam.  26  :  26  ;  Heb.,  ,  .  .  liveth  en-phsh  of  thee,  .  .  .  thee,  thy- 
self:  Gr.,  liveth  the  psuche  of  thee :  Lat.,  liveth  thy  anima :  Douay, 
and  thy  soul  liveth :  Ital.,  and  thy  anima  liveth :  E.  V.,  and  (as) 
thy  soul  liveth. 

1  Sam.  26 :  20 ;  Heb.,  ...  for  is  gone  out,  or,  come  forth,  King 
of  Israel  to  seek  for  flea  one,  as  when  is  pursued  that  partridge  on 
mountains:  Gr.,  ...  to  seek  psuche  of  me,  [for,  the  Heb.  flea  ;  that 
being  the  meaning] :  Lat.,  to  seek  flea  one,  as,  &c. :  Ital.,  is  gone 
out  to  seek  una,  one,  flea,  as,  &c. :  Douay,  is  come  out  to  seek  a  flea, 
as  the  partridge  is  hunted  in  the  mountains.     See  E.  V. 

1  Sam.  26  :  21 ;  Heb., .  .  .  instead  of  that,  precious  en-phsh  of 
me  in  eyes  of  thee  this  day :  Gr.,  on  account  that  respected,  or,  e%- 
teemed, jt9swc/i5  of  me  in  eyes  of  thee:  Lat.,  because  precious  has 
been  my  aniina  in  thy  eyes :  Ital.,  since  my  anima  to  thee  is  this 
day  been  precious :  Douay,  because  my  life  hath  been  precious  in 
thy  eyes  this  day :  E.  V.,  because  my  soul  was  precious  in  thine 
eyes  this  day. 

1  Sam.  26 :  24  ;  Heb.  And  lo,  as  valued  highly  en-phsh  of  thee 
this  day  in  eyes  of  nie,  so  let  be  valued  highly  en-phsh  of  me  in 
eyes  of  Jehovah,  and  itsl  [from  ntslL\  let  him  snatch,  pull  away,  de- 
liver me — [we  have  had  the  same  verb  used  with  en-phsh  of  me] 
from  every  adversary  :  The  Gr.  has,  first,  the  psuche  of  thee,  and, 
next,  the  psuche  of  me:  Lat.,  thy  anima,  .  .  .  my  anhna:  Ital., 
thy  life  .  .  .,  my  life :  Douay,  And  as  thy  life  hath  been  much  set 
by  this  day  in  my  eyes,  so  let  my  life  be  much  set  by  in  the  eyes 
of  the  Lord,  and  let  him  deliver  me  from  all  distress.  SesE.  Y., . . 
thy  life  .  .  .  my  life. 

1  Sam.  28  :  9  ;  Heb.,  .  .  .  u,  and,  or,  then,  why  laying  thou  snare 
for  en-phsh  of  me  to  kill  me  ?  Gr.,  for  the  psuche  of  me  to  kill  it  ? 
Lat.,  for  my  anima,  that  I  may  be  killed  ?  Douay,  why  then  dost 
thou  lay  a  snare  for  my  life  to  cause  me  to  be  put  to  death  ?  Ital., 
a  snare  for  my  life,  to  cause  me  to  die  ?  E.  V.,  a  snare  for  my  II fe^ 
to  cause  me  to  die  ? 


THEOLOGY   OF  THE  BIBLE.  81 

1  Sam.  28 :  21 ;  Heb.,  ...  I  have  put  en-phsh  of  me  in  hand  of 
me:  Gr.,  t\iQ  psuche  of  me:  Lat.,  my  anima :  Ital.,  I  have  put  my 
life  at  risk :  Douay  and  E.  V.,  I  have  put  my  life  in  my  hand. 

1  Sam.  30 :  6 ;  Heb., .  .  .  for,  bitter,  en-phsh  of  all  that  people, 
aish^  man,  [for  every  man]  on  account  of  son  of  him,  &c. :  Gr.,  for, 
greatly  anguished,  or,  grieved,  psuche,  breath  [for,  feelings]  of,  &c. : 
Lat.,  bitter  was  anima  of  every  one  concerning  his  sons,  &c. :  Dou- 
ay, for  the  soul  of  every  man  was  bitterly  grieved  for,  &c. :  Ital., 
for  all  the  people  was  in  bitterness  of  mind,  each  for,  &c. :  E.  V., 
because  the  soul  of  all  the  people  was  grieved,  &c. 


2  SAMUEL. 

2  Sam.  1:9;  Heb., .  .  .  for  hath  seized  me  that  giddiness,  or,  ver- 
tigo, M,  that,  or,  while,  all  as  yet  en-phsh  of  me  in  me :  Gr.,  for  hath 
seized  me  darkness  frightful,  hoti,  that,  or,  as,  all  the  psuche,  breath, 
of  me  in  me:  Lat.,  et,  even,  as  yet,  or,  while,  my  a7^^main  me  (is) : 
Douay,  for  anguish  is  come  upon  me,  and  as  yet  my  whole  life  is 
in  me :  Ital.,  and  all  my  life  (is)  also  in  me :  E.  V.,  for  anguish  is 
come  upon  me,  because  my  life  (is)  yet  whole  in  me. 

2  Sam.  3  :  21 ;  Heb., ...  w,  so  that,  thou  mayest  reign  5,  in,  all 
which  desireth  en-phsh  of  thee:  Gr.,  the /(M^cAS  of  thee  :  Lat.,  in  all 
[things]  as  desireth  thy  anima :  Douay,  over  all  as  thy  soul  de- 
sireth :  Ital.,  entirely  at  thy  volonta,  will,  desire :  E.  Y.,  over  all 
that  thine  heart  desireth.  [Here  again,  the  E.  V.  has  heart  where 
the  Lat.  has  anima,  the  Douay,  soul,  the  Gr.,  psuche,  the  Heb., 
en-phshJ\ 

2  Sam.  4:8;  Heb.,  .  .  .  who  sought  en-phsh  of  thee :  Gr.,  the 
psuche  of  thee:  Lat.,  thy  anima:  Ital.,  to  take  away  thy  life:  Dou- 
ay, who  sought  thy  life :  E.  V.,  which  sought  thy  life. 

2  Sam.  4:9;  Heb.,  .  .  .  liveth  Jehovah,  who  hath  loosed,  or, 
delivered,  en-phsh  of  me  [i.  e.,  me\  from  every  adversary,  or,  out 
of  every  distress  :  Gr.,  the  psuche  of  me :  Lat.,  Avho  hath  plucked 
my  anima  out  of  every  angustia,  narrowness,  perplexity,  distress  : 
Ital.,  who  hath  recovered  my  anima  out  of  every  tribulation : 
Douay,  who  hath  delivered  my  soul  out  of  all  distress :  E.  V.,  who 
hath  redeemed  my  soul  out  of  all  adversity. 
6 


82  -     THEOLOGY   OF  THE   BIBLE. 

2  Sam.  5:8;  Heb.,  .  .  .  and  smite  .  .  .  and  those  passers  over, 
and  those  Avatchers,  hating  en-phsh  of  David  [i.  e.,  who  hate  David] ; 
for  thus  had  said  watcher  and  passer  over,  not  shall  he  enter  into  this 
house :  Gr.,  those  halting,  and  those  dark,  or,  obscure,  and  those 
hating  the  psuchen  [accusative]  of  David :  Lat.,  those  secret,  or, 
unseen,  and  halting,  hating  anhnam  [accusative]  of  David :  Douay, 
and  take  away  the  blind  and  the  lame  that  hated  the  soul  of  David : 
Ital.,  those  dark  and  slow,  the  which  the  anima  of  David  hated, 
(shall  be  captain) :  E.  V.,  the  lame  and  the  blind,  (that  are)  hated 
of  David's  soul,  (he  shall  be  chief  and  captain.)  Geddes  renders 
this  verse  thus :  Whosoever  shall,  the  first,  reach  the  summit  (of 
the  citadel)  and  smite  the  Jebusite  sentinels  and  patrols,  who  hold 
David  in  such  contempt,  (because  the  sentinels  and  patrols  had 
said  :  In  hither  thou  shalt  not  come),  he  shall  be  chief  captain.  In 
a  note  he  says  :  "  sentinels  and  patrols,  I  take  to  be  the  true  mean- 
ing of  the  words  commonly  rendered  the  blind,  and  the  lame.  The 
rest  of  the  passage,  which  is  confessedly  very  difficult,  I  have  en- 
deavoured to  make  intelligible,  by  inserting  the  necessary  supple- 
ments from  Chronicles,  where  the  same  history  is  told  in  a  clear, 
though  more  concise  manner."  He  refers  us  to  1  Chron.  11:  6. 
He  gives,  sentinels  and  patrols,  in  2  Sam.  5  :  6,  also,  referring  to 
1  Chron.  11:6.  [The  Heb.  words,  passers  over,  and  the  Greek 
Avord,  halting,  are  quite  appropriate  to  sentinels.  They  pass  over 
a  space  and  halt,  and  pass  back  over  the  same  space,  and  halt,  and 
repeat  this.  And  the  Heb.  word,  watchers,  Gr,,  dark,  or  obscure, 
are  not  inappropriate  for  patrols], 

2  Sam,  11  :  11  ;  Heb., .  .  .  livest  thou,  w,  yea,  liveth  en-phsh  of 
thee,  if  I  will  do  that  thing :  The  Greek  gives  only,  jods,  how  ?  liv- 
eth the  ^SMc7i5  of  thee,  if  I  will  do  that  thing  :  Lat.,  per,  for,  or,  by, 
thy  life,  et^  even,  for,  or,  by,  the  life  of  thy  anima^  I  will  not  do  this 
thing :  Douay,  By  thy  welfare  and  by  the  welfare  of  thy  soul,  I 
will  not  do  this  thing :  Ital.,  (as)  thou  livest,  e,  yea,  or,  and,  (as) 
thy  anima  liveth,  I  Avill  not  do  questa,  this,  or,  that,  thing :  See 
E.V. 

2  Sam.  14 :  V ;  Heb,,  ..,?/,  that,  we  may  kill  him  for,  or,  on  ac- 
count of,  en-phsh  of  brother  of  him  whom  he  killed:  Gr.,  anti,  over 
against,  in  exchange  for,  the  psuche  of  the  brother  of  him  :  Lat., 
pro^  for,  instead  of,  anima  of  his  brother :  Douay,  Ital.,  and  E,  V., 
for  the  life  of  his  brother. 

2  Sam.  14 :  14  ;  Heb., .  .  .  and  not  hath  respect  to  God  en-jyhsh: 
Gr., psuche:  Lat.,  nor  wishes,  or,  desires,  God  perire  [from /»ereo], 


THEOLOGY   OF   THE   BIBLE.  83 

to  be  annihilated,  cut  ofi',  to  perish,  animani :  Douay,  neither  will 
God  have  a  soulto  perish  :  Ital.,  and  God  not  hath  respect  to  (any) 
person :  E.  V.,  neither  doth  God  respect  (any)  person : 

2  Sam.  14:  19  ;  Heb.,  .  .  .  liveth  en-p7ish  of  thee:  Gr.,  the /»swc7ie 
of  thee :  Lat.,  per,  for,  or,  by,  the  life  of  thy  anima:  Douay,  by  the 
health  of  thy  soul:  Ital.,  (as)  thy  anima  liveth:  E.  V.,  (As)  thy 
soul  liveth. 

2  Sam.  16  :  11 ;  Heb., .  .  .  seeketh  en-phsh  of  me :  Gr.,  t\iQpsuche 
of  me:  Lat,,  my  anima:  Ital.,  seeketh  (to  take  away)  to  me  the 
life:  Douay  and  E.  V.,  seeketh  my  life. 

2  Sam.  16:  14;  Heb.,  And  came  that  king,  and  all  that 
people  which  with  him,  to  Oiphim,  u,  and,  ien-phsh  [future  of 
the  verb  en-phsh,  converted  into  the  preterite  by  the  u  preced- 
ing], took  breath  there :  (i.  e.,  says  Ges.,  under  the  verb  en-phsh^ 
refreshed  themselves  there,  citing  this  verse,  and  Exod.  23:  12; 
31:  17.)  The  Greek  in  2  Sam.  16:  14  is,  and  anepsuxan,  [com- 
pounded of  ana,  again,  back  again,  thoroughly,  and  psucho,  to 
breathe,]  breathed  again,  back  again,  breathed  thoroughly,  there : 
(Donnegan  defines  anapsucho,  to  recover  breath) :  Lat.,  and  were 
refreshed  there :  Ital., .  .  .  with  him,  arrived  (there)  all  wearied ; 
and  there  took  breath :  Douay,  with  him  came  weary,  and  refresh- 
ed themselves  there :  E.  V.,  the  same.  [Where  ?  The  name  of  a 
place  is  required  in  the  verse.  The  Heb.  has  the  word  oiphim, :  I 
have  put  a  capital  O  in  the  word :  the  Heb.  does  not  use  what  we 
call  capital  letters.  Oiphim  was  taken  by  the  Hebrew  translators 
into  Greek  to  be  the  plural  of  the  adjective  oiphe,  wearied  out ;  and 
they  give  for  it  the  Greek  word  signifying  wearied  out ;  and  the 
Lat.  followed  the  Greek,  and  the  Douay,  Ital,  and  E.  V.  followed. 
Geddes  gives,  .  .  .  being  come  to  Aiphim,  refreshed  themselves 
there :  and  in  the  margin  to  the  E.  V.,  we  have,  "  came  to  Aje- 
phim." — Editor.  The  Hebrew  o,  in  some  positions,  is  sounded  a 
by  some.  I  will  take  occasion,  under  the  word  spirit,  to  inform  the 
reader  who  Geddes  was.] 

2  Sam.  17:  8;  Heb.,  .  .  .  bitter  of  en-phsh:  Gr.,  very  bitter  in 
psuche:  Lat.,  in  bitter  mind:  Douay,  bitter  in  their  minds:  Ital., 
and  they  have  the  minds  exasperated :  E.  V.,  and  they  (be)  chafed 
in  their  minds. 

2  Sam.  18:  13;  Heb.,  .  ..  en-phsh:  Gr.,  psuche:  Lat.,  anima: 
Douay,  Ital.,  and  E.  V.,  life. 

2  Sam.  19:  6  ;  Heb.,  .  .  .  en-phsh  of  thee,  and  en-phsh  of  sons  of 
thee, .  .  .  and  en-phsh  of  wives  of  thee,  and  en-phsh  of  concubines 


84  THEOLOGY   OF  THE   BIBLE. 

of  thee:  The  Greek  makes  psuche^  twice,  answer:  Lat,,  v.  5,  ani- 
mam^  four  times :  Ital.,  v.  5,  makes  ^{/e,  once,  answer:  Douay,  v,  5, 
Ufe^  first,  and  lives^  three  times  :  E.  V.,  v.  5,  the  same. 

2  Sam.  23:  17;  Heb.,  .  .  .  en-phshut  [plural  of  e7i-p7isJ{\:  Gr., 
psuche  in  the  phiral :  Lat.,  genitive  plural  of  anima :  Douay,  the 
peril  of  their  lives :  Ital.,  at  risk  of  their  life :  E.  Y.,  in  jeopardy  of 
their  lives. 


I   KINGS. 

1  Kings  1  :  12;  Heb,,  en-phsh  twice:  Gr.,  psuche  twice :  Lat., 
anima:  Douay,  Ital,,  and  E.  V.,  li/e  twice. 

1  Kings  1 :  29  ;  Heb., .  .  .  who  has  delivered  en-phsh  of  me  from 
every  adversary  of  her :  Gr,,  the  psuche  of  me  out  of  every  distress : 
Lat.,  my  anima:  Ital.,  that  hath  recovered  my  anima  from  every 
tribulation  :  Douay,  who  hath  delivered  my  soul  out  of  all  distress ; 
E.  v.,  that  hath  redeemed  my  soul  out  of  all  distress. 

1  Kings  2:4;  Heb.,  ...  6  truth,  b  all  lb  of  them,  yea,  b  all  en- 
phsh  of  them  :  Gr.,  in  truth,  in  whole  hardia  of  them,  [using  har- 
dia  only,  shewing  that  the  Hebrews  who  translated  into  Greek  used 
that  single  word  as  equivalent  to  the  cumulated  words  in  the  Heb.] 
The  Lat,,  gives,  cor^  and  anima:  Ital.,  with  all  their  cuore,  e  with 
all  their  anima  :  Douay,  and  E.  V.,  with  all  their  heart,  and  with 
all  their  soul. 

1  Kings  2:  23;  Heb,,  en-phsh:  Gr.,  psuche:  Lat.,  anima: 
Douay,  Ital.,  and  E.  V.,  life. 

1  Kings  3:6;  Heb., .  .  .  walked  before  thee  b  truth,  yea,  or,  and, 
h  straightness,  yea,  or,  and,  b  uprightness  of  lb :  [An  accumulation 
of  words  of  like  import,  and  equivalent  to  lb  and  en-phsh.,  &c,] 

1  Kings  8:23;  Heb., .  .  .  that  walk  before  thee  b  all  lb  of  them : 
[using  the  single  word  lb  as  equivalent  to  the  cumulated  words 
so  often  given.] 

1  Kings  8 :  48 ;  Heb.,  b  all  lb  of  them,  u  b  all  en-phsh  of  them, 

1  Kings  8:61;  Heb.  And  let  be  lb  of  you  whole,  sound,  with 
Jehovah, 

1  Kings  9:1;  Heb., ...  all  the  desire  of  Solomon  which  he  de- 
sired to  do.     [We  have  the  same  expressed  by  en-phsh.'\ 

1  Kings  9:4;  Heb., ...  as  walked  David,  in  whole,  upright  Ib^ 


THEOLOGY   OF   THE  BIBLE.  85 

u  in  straightness,  (figuratively,  says  Ges.,  for,  -what  is  right,  that 
which  is  just  and  meet.) 

1  Kings  11:2;  Heb., .  .  .  surely  they  will  turn  Ih  of  you  after 
gods  of  them ;  on  those  was  glued  Solomon  in  ahebe^  love.  [A  noun 
from  the  verb  aheb^  to  breathe  after,  desire.] 

1  Kings  11  :  25  ;  Heb.,  .  .  .  and  he  abhorred  Israel. 

1  Kings  11 :  37  ;  Heb.,  .  .  .  thou  shalt  reign  in  all  that  desire th 
en-phsh  oi  thee.     [See  9:  1.] 

1  Kings  13  :  7;  Heb.,  .  .  .  and  refresh  thyself:  14  :  8  ;  Heb.,  .  . 
David,  who  walked  after  me  b  all  lb  of  him, 

1  Kings  15:3;  Heb., .  .  .  and  not  was  lb  of  him  shim,  whole, 
sound,  with  Jehovah, 

1  Kings  15 :  29 ;  Heb.,  ...  he  left  not  any  nshme:  Gr.,  pnoe: 
Lat.,  anima  :  Douay,  he  left  not  so  much  as  one  soul:  Ital.,  he  left 
not  in  life  any  anima  vivente.  [The  same  two  words  used  by  the 
Ital.  in  Gen.  1  :  30,  and  2 :  7] :  E.  V.,  he  left  not  any  that 
breathed. 

1  Kings  17  :  17  ;  Heb.,  .  .  .  and  became  the  disease  of  him  pres- 
sing exceedingly,  until  not  was  left  in  him  nshme,  [the  word  for 
which  the  Lat.  gives  anim,a,  and  the  Douay  sotil,  in  15  :  29]  :  Gr., 
pneicma,  [the  Greek  gives  pnoe  for  the  same  Heb.  word,  in  15  :  29]: 
Lat.,  halitus,  breath  :  Ital.,  so  that  he  spiro,  expired,  [i.  e.,  breathed 
out,  wholly  out,  from  the  Ital.  verb  spirare,  to  breathe :  and  the 
Ital.  noun  spirito  is  from  this  verb  spirarel :  Douay,  so  that  there 
was  no  breath  left  in  him :  E.  V.,  the  same.  [A  comparison  of  this 
verse  with  15 :  29  shews  the  meaning  of  the  Lat.  anima,  Douay, 
soul,  Ital.,  spirito,  Gr.,2:)noe,  and  psuche  undpneuma,  Heb.,  nshme, 
which,  as  we  have  seen,  is  equivalent  to  en-phsh,  and  the  Heb.  ru- 
ach,  to  be  breath  ;  and  see  1  Kings  21 :  5,  given  in  its  place.] 

1  Kings  17:  21  ;  Heb.,  let  return  now  en-phsh  of  this  child  into 
qrb,  entrails,  of  him:  Gr.,  the  psuche  of  this  child  into  him:  Lat., 
anima  of  his  child  into  viscera,  the  entrails,  of  him :  Douay,  the 
soul  of  this  child  into  his  body  :  Ital,  the  anima  of  this  child  into 
him :  E.  V.,  let  this  child's  soul  come  into  him  again. 

1  Kings  17  :  22  ;  Heb.,  .  .  .  and  returned  en-phsh,  breath,  of  this 
child  into  qrb,  entrails,  of  him,  and  he  breathed  again.  The  Greek 
gives  here,  simply.  And  it  was  so,  and  uttered  a  loud  cry  the  child  : 
Lat.,  and  returned  anima  of  the  child  into  the  inward  j)arts  of  him, 
and  he  lived  again  :  Douay,  and  the  soul  of  the  child  returned  into 
him,  and  he  revived,  [i.  e.,  lived  again]  :  Ital.,  and  the  anima  of  the 
child  returned  into  him,  and  he  lived  again :  E.  V.,  and  the  soul  of 


86  THEOLOGY   OF   THE   BIBLE. 

the  child  came  into  him  again,  and  he  revived.  [We  thus  see,  that 
one  can't  live  without  en-phsh :  we  know  that  one  can't  live  with- 
out hreath.  But  orthodoxy  says,  that  breath,  and  what  it  calls  the 
soul,  are  different  things.  Why,  then,  can't  breath  remain  and  keep 
one  alive  after  his  orthodox  soul  has  left  him  ?  Surely  Scott  could 
not  object  to  this  ;  for  he  says  the  man  had  breath,  and  was  alive, 
before  the  orthodox  soul  was  put  into  him:  of  course  he  might 
breathe  and  live  after  it  left  him.  Perhaps  Scott  would  have  ac- 
counted in  this  way  for  the  fact  that  we  have  so  many  soulless  peo- 
ple in  the  world.] 

1  Kings  19:  2;  Heb.,  en-phsh^  twice:  Gr.,  psuche^  twice: 
Lat.,  anima,  twice :  Ital.,  person^  twice :  Douay,  and  E.  V.,  life, 
twice. 

1  Kings  19:3;  Heb., .  .  .  and  went  at  en-phsh  of  him :  Gr.,  ac- 
cording to  the  psuche  of  him :  Lat.,  whithersoever  voluntas^  will, 
desire,  inclined  him:  Douay,  whithersoever  he  had  a  mind:  Ital., 
and  went  for  (to  save)  his  life :  E.  V.,  and  went  for  his  life. 

1  Kings  19:  4;  Heb.,  ...  he  desired  en-phsh  of  him  to  die, 
(Ges.,  under  shal,  gives  for  the  Heb.  here,  "  he  desired  death  for 
himself,"  citing  this  verse,)  and  he  said,  Now,  Jehovah,  take  away 
en-phsh,  breath,  of  me.  (Ges.,  under  Iqh,  gives,  for  these  last  Heb. 
words,  "take  away  my  life,"  citing  Ps.  31  :  14.)  [E.  V.,  v.  13,  where 
the  Heb.  word  is  en-phsh^ :  The  Gr.,  in  1  Kings  l9  :  4,  has  psuche 
twice :  Lat.,  anima,  twice  :  Douay,  soul  twice  :  Ital.,  he  begged  in 
himself  to  die, .  .  .  take,  besides,  now  my  anima:  E.  V.,he  request- 
ed for  hhnself,  that  he  might  die, .  ,  .  take  away  my  life.  [To  take 
away  en-phsh,  the  breath,  is  to  take  away  life.'\ 

1  Kings  19 :  14 ;  Heb.  .  .  .  they  seek  en-phsh  of  me  to  take  it 
away  :  Gr.,  i\\e psuche  of  me:  Lat.  my  anima:  Douay,  Ital.,  and 
E.  v.,  my  life. 

1  Kings  20  :  31 ;  Heb., .  .  .  whether  not  he  will  let  breathe,  keep 
alive,  en-phsh  of  thee :  Gr.,  whether  somehow,  or,  if  perliajis,  zoogo- 
nesei,  he  will  engender,  or  produce,  or,  keep  alive,  t\\Q  psuchas  of 
us:  Lat.,  perhaps  he  will  save  our  anitnas:  Douay,  perhaps  he  will 
save  our  li'ves :  Ital.,  perhaps  he  will  save  thy  life :  E.  V.,  perad- 
venture  he  will  save  thy  life. 

1  Kings  20  :  32 ;  Heb., ...  let  breathe  now  ew-^As/i  of  me :  Gr., 
the  psuche  of  us :  \iis  is  often  used  for  me  in  Scripture ;  and  in  former 
times  we  used  to  hear  from  the  jDulpit  we  ;  now  it  is  Z] :  Lat.,  my 
anima:  Douay,  let  me  have  my  life:  Ital.,  that  I  may  live :  E.  V., 
let  me  live. 


THEOLOGY   OF   THE   BIBLE.  87 

1  Kings  20 :  39  ;  Heb.,  .  .  shall  be  en-phsh  of  thee  for  en-phsh  of 
him :  Gr.,  the  psucJie  of  thee  for  the  psuche.  of  him :  Lat.,  thy  anima 
for  anima  of  him  :  Ital.,.thy  person  shall  be  for  his:  Douay,  thy 
life  shall  be  for  his  life :  E.  V.,  then  shall  thy  life  be  for  his  life. 

1  Kings  20 :  42  ;  Heb,,  .  .  .  shall  be  en-j^hsh  of  thee  for  en-phsh 
of  him  :  Gr.,  the  same,  with  psuche  twice  :  Lat.,  thy  anima  for  ani- 
ma of  him :  Ital.,  thy  person  shall  be  for  his :  Douay,  thy  life  shall 
be  for  his  life  :  E.  V.,  thy  life  shall  go  for  his  life. 

1  Kings  21  :  5;  Heb., .  .  .  what  this?  ru-ach,  the  breath,  the 
breathing,  of  thee,  sre,  sad :  Gr.,  why  the  pneuma  of  thee  tetarag- 
menon^  disturbed,  disordered,  thrown  into  confusion,  troubled,  per- 
turbed, vexed,  &c.  ?  Lat.,  whence  is  thy  anima  made  sad  ?  Douay, 
What  is  the  matter  that  thy  soul  is  so  grieved  ?  Ital.,  What  matter 
(is)  this,  that  thou  art  (so)  coyiturhato,  disturT)ed,  vexed,  thrown 
into  confusion,  in  the  spirito  f  E.V.,  why  is  thy  spirit  so  sad?  [Here, 
for  the  Heb.  ru-ach,  Gr.,  pneuma,  the  Lat.  gives  anima  ;  the  Dou- 
ay, soul,  the  same  they  give  for  the  Heb.  en-phsh,  Qw,  psuche ;  and 
the  Ital.  here  gives  spirito,  and  the  E.  V.,  spirit ;  shewing  as  be- 
fore said,  and  as  is  shewn  throughout  the  Bible,  that  the  Hebrew 
words  en-phsh,  nshme,  and  ru-ach,  all  mean  the  same,  namely, 
breath;  and  that  the  Greek  words  psuche,  pnoe,  and  pneuma,  the 
words  used  for  those  Hebrew  words,  mean  the  same  thing,  namely, 
breath,  and  that  the  Lat.  words  used  for  them,  anima,  spiritus,  ha- 
litus,  all  mean  the  same,  namely,  breath  ;  and  that  the  Ital.  words 
used  for  them,  anima,  spirito,  and  alito,  all  mean  the  same,  namely, 
breath. 

The  E.  v.,  with  the  aid  of  a  thorough  inspiration  in  the  nursery, 
of  the  dogma,  the  immortal  soul,  immortal  spirit,  is  much  better 
calculated  to  hold  the  mind  through  after  life  in  a  state  of  unin- 
quiring  faith  in  that  tenet,  than  either  of  the  Romish  versions.  The 
Ecclesiastics  who  gave  us  the  E.  V.  were  so  infected  with  that  doc- 
trine, that  they  were,  manifestly,  studious  to  avoid  being  betrayed 
into  renderings  which  would  expose  it  to  overthrow.  Before  Ged- 
des's  translation  of  the  first  eight  books  of  the  Bible  was  brought 
to  me,  (which  was  not  till  after  I  had  given  my  whole  course  of 
public  readings,)  I  had  said,  publicly,  in  homely  j^hrase,  that  the 
E.  y.  was  worse  than  either  of  the  Romish  versions.  I  was  glad 
to  find  Geddes  declaring  its  inferiority,  and  saying,  that  "  James's 
translators  did  little  more  than  copy  the  Geneva  version.  Buck,  m 
his  Theological  Dictionary,  says,  "The  Calvinists  likewise  have 
their  Italian  Bibles.     There  is  one  of  John  Diodati  in  1607  and 


88  THEOLOGY   OF  THE  BIBLE. 

1641.".  And  he  also  says,  "John  Diodati  likewise  pftWished  a 
French  Bible  at  Geneva  in  1644."  The  Italian  version  I  am  using 
is  the  version  of  this  Diodati,  an  Italian  Romanist.  His  French  ver- 
sion, the  Geneva  version,  was,  of  course,  taken  from  his  Ital.  version. 
The  reader  has  already  had  many  proofs  of  the  correctness  of  Ged- 
des's  remark.  He  will  have  more  as  we  proceed.  But  if  any  man 
who  can  rid  his  mind  of  prepossession  will  read  carefully  the  E.  V. 
with  a  view  to  ascertain  whether  such  a  tenet  is  taught  even  in 
that,  he  must  be  wanting  in  discrimination  and  comparison  if  he 
be  not  satisfied  that  no  such  doctrine  is  there. 


2    KINGS. 

2  Kings  1:13;  Heb.,  en-phsh,  twice  :  Gr.^psuche,  twice  :  Lat., 
anima,  twice :  Douay,  life,  lives :  Ital,  life,  twice :  E.  V.,  life,  twice. 

2  Kings  1 :  14;  Heb.,  en-p/ish:  Gv.,  psuche :  Lat,,  anima:  Dou- 
ay, Ital.,  and  E.  V.,  life. 

2  Kings  2:2;  Heb,,  ....  breatheth  en-phsh  of  thee,  [for,  livest 
thou,]:  Gr.,psuc7ie:  Lat,,  anima:  Ital.,  (as)  thy  anima  liveth: 
Douay,  and  E.  V.,  (as)  thy  soul  liveth. 

2  Kings  2:6;  Heb.,  Gr.,  Lat.,  Ital.,  Douay,  and  E.  V.,  as  in  c. 
2:  2. 

2  Kings  4 :  30 ;  The  same. 

2  Kings  4  :  34,  35  ;  E.  V.,  and  put  his  mouth  upon  his  [the 
child's]  mouth,  [i.  e-,,  he  breathed  into  the  child's  mouth,]  v.  35,  and 
the  child  sneezed,  [see  1  Kings  17 :  21,  22  :  It  was  en-phsh,  breath, 
that  returned  into  the  child's  entrails]. 

2  Kings  6  :  10 ;  E.  V.,  and  saved  himself  there, 

2  Kings  6:11;  Heb.,  so  that  was  agitated  lb — the  heart,  soul, 
mind,  feelings,  of  the  king:  For  Ih  here,  the  Gr.  gvve.s, psuche,  [the 
same  Avord  it  iises  for  en-phsh  ;  and  psuche  is  the  word  for  which 
the  Lat.  and  Ital.  so  often  give,  anima,  for  which  the  Douay  and 
E.  V.  so  often  give  soul ;  shewing  that  lb  is  equivalent  to  en-phsh, 
psuche,  anima,  soul.  And  we  often  have  en-phsh,  Gr.,  psuche,  ru- 
ach,  Gy.,  pnmma,  Lat.,  spiritus,lt^\.,  spirito,  Douay,  and  E.  V., 
soul,  spirit,  troubled,  perturbed,  agitated :  all  meaning  breath] : 
The  Lat.,  in  6 :  11,  has,  cor ;  Ital.,  cuore ;  Douay,  and  E.  V.,  heart: 
7:  4  ;  E.  Y.,  if  they  save  us  alive. 


THEOLOGY   OF   THE   BIBLE.  89 

2  Kings*  :  7;  Heh.,  en-phsh :  Gi\,  psuche :  JjSit.,  animas :  Dou- 
ay,  to  save  their  lives :  Ital.,  fled  (liither  and  thither)  according  to 
pleasure  of  each:  E.  V.,  and  fled  for  their  life. 

2  Kings  8:1;  Heb.,  that  woman  of  whom  he  had  caused  to 
breathe  again  the  son  :  Gr.,  reanimated;  Lat.,  of  whom  to  live  he 
had  caused  the  son :  Ital.,  that  woman  whose  sou  he  had  returned 
into  life :  Douay,  and  E.  V.,  whose  son  he  had  restored  to  life, 
[equivalent  to  the  Heb.  in  1  Kings  IV :  21  and  22,  the  en-phsh  into 
the  entrails  of  him.] 

2  Kings  8:5;  Heb.  Aud  it  occurred  he  telling  the  king  that  he 
had  caused  to  breathe,  live,  that  mt^  dead,  that  lo,  that  woman  of 
whom  he  had  caused  to  breathe  son  of  her,  cried  out:  Gr.,  had  reani- 
mated, rekindled,  son  lying  dead:  [For  the  Lat.,  I  give  the  Douay], 
telling  the  king  how  he  had  raised  one  dead  to  life,  the  woman  ap- 
peared, whose  son  he  had  restored  to  life,  crying  to  the  king :  Ital., 
how  he  had  restored  to  life  one  dead,  behold,  the  woman  whose  son 
(Elisha)  had  restored  to  life,  &c. :  E.V.,  how  he  had  restored  a  dead 
body  to  life,  that,  behold,  the  woman  whose  son  he  had  restored  to 
life,  &c.  [What  did  our  translators  gain  for  their  orthodox  theory 
by  inserting  the  word  body :  they  were  immediately  obliged  to  say, 
whose  son  he  had  restored  to  life.  "We  have  had  dead  body  in  the 
E.  V.  in  several  places  where  the  Heb.  is,  dead  en-2)hsh.'\ 

2  Kings  9:  15;  Heb.,  if  it  be  en-phsh^  breath,  desire,  of  you: 
Gv.,p>suche:  Lat.,  and  Douay,  if  \t please  you:  Ital.,  and  E.  V.,  if 
it  be  your  mind. 

2  Kmgs  10:6;  Heb.,  seventy  men :  Douay,  70  men  :  Ital.,  and 
E.  Y.,  1Q  persons,  [the  same  word  the  Ital.  and  E.  V.  often  give  for 
en-2ohsK\ :  10:  V,  the  same. 

2  Kings  10 :  14  ;  Heb.,  And  he  said,  take  them  chay-im  breathing. 
And  they  took  them  chay-im,  breathing  ;  and  slew  them,  and  not 
left  man  of  them,  [equivalent  to,  not  left  nshme,  en-phsh,  psuche  of 
them ;  E.  V.,  any  that  breathed,  before  given.] 

2  Kings  10  :  24 ;  Heb.,  en-phsh,  twice  :  Gr.,  psuche,  twice :  Lat., 
anima,  twice  :  Douay,  Ital,,  and  E.  V.,  life,  twice, 

2  Kings  12:4;  The  Heb.  gives,  first,  ma7i,  and  then,  en-phsh : 
The  Gr.  gives  man  for  each  of  the  Heb.  words :  The  Lat.  gives  ani- 
ma where  the  Heb.  has  en-phsh  ;  and  the  Douay  gives  soid :  The 
Ital.  gives,  first,  persons,  and  then,  every  one :  The  E.  V.  gives, 
first,  every  one,  and  then,  any  mail's. 

2  Kings  13  :  21 ;  Heb.,  .  .  .  ichay,  he  breathed  again,  for  he  lived 
again  :  Gr.,  the  same :  Lat.,  recovered  life :  Douay,  he  came  to 


90  THEOLOGY   OF  THE   BIBLE. 

life :  Ital.,  lie  returned  to  life :  E.  V.,  lie  revived,  [i.  e.,  Jved  again : 
said  of  a  dead  man  in  his  grave.  Did  his  orthodox  soul  come  back 
into  him  for  the  occasion  ?] 

2  Kings  14 :  10 ;  Heb.,  and  hath  lifted  up  thee  lb  of  thee :  (Ges., 
under  nsha^  renders,  "  thy  heart  has  lifted  thee  up,"  i.  e.,  says  he, 
thou  liftest  thyself  up,  thou  art  proud).  [We  have  the  same  verb 
used  with  en-phsJi,  and  with  ru-ach.'\ 

2  Kings  19  :  35  ;  Heb.,  dlX  oi  i\iem  phgrim  mtim  [plural  oiphgr 
mt,]  carcases  dead.  [The  noun  phgr  is  from  the  verb  phgr,  defined, 
to  be  exhausted ;  and  Ges,  defines  the  noun  phgr,  a  carcase,  dead 
body,  whether  of  man  or  of  beasts,  citing  Gen.  15:  11 ;  1  Sam.  17  :  46  ; 
Isai.  14 :  19 ;  and  frequently,  says  he.  Once,  says  he,  with  the  ad- 
dition ofmt,  citing  Isai.  37  :  36  :  And,  metaphorically  says  he,  car- 
cases of  your  idols,  citing  Lev.  26  :  29 :  the  E.  V.  is,  v.  30.  This 
verse,  2  Kings  19 :  35,  is  another  instance  where  mt  is  used  in  ad- 
dition to  phg7\'] 

2  Kings  20:3;  Heb.,  how  etelk  [the  reflex  form  of  elk]  I  have 
conducted  myself  before  thee  b  truth,  u  b  lb,  [equivalent  to  en-phsh] 
whole,  sound. 

2  Kings  22 :  19;  Heb.,  Because  tender,  soft,  lb  of  thee,  and 
thou  hast  depressed,  lowered,  thyself  before  Jehovah,  [we  have,  de- 
press en-phsh  of  thee,  for,  fast,  and  we  have  the  same  with  ru-ach: 
to  depress  en-phsh,  the  breath,  and  depress  rii-ach,  the  breath,  is 
used  for,  to  humble  one's  self.] 

2  Kings  23  :  3  ;  Heb.,  to  walk  after  Jehovah, .  .  .b  vCillb  ub  all 
en-phsh,  [see  Deut.  4  :  29]. 

2  Kings  23  :  25 ;  Heb.,  And  like  him  not  was,  existed,  before 
him  king  who  shbal,  turned  himself,  to  Jehovah,  b  all  lb  of  him  u  b 
all  en-phsh  of  him  u  b  all  strength  of  him.  (Ges.,  under  shub,  the 
verb  used  here,  says  that  shiib  followed  by  al,  as  it  is  here,  is,  to 
turn  one's  self  to  any  person  or  thing,  as,  to  Jehovah,  citing  several 
texts.)     [As  to  the  cumulated  words,  see  Deut,  4  :  29.]        * 


1  CHRONICLES. 


1  Chron.  5  :  21 ;  Heb.,  And  they  brought  back  the  cattle  of 
them :  camels  50,000,  .  .  .  and  en-phsh  adm,  breaths  of  men  [for, 
men,]  100,000  :  Gv., psuchas  andron,  breaths  of  men:  Lat.  animas 
hominum,  breaths  of  men :  Ital,,  anime  umane,  breaths  (Graglia, 


THEOLOGY   OF   THE   BIBLE.  91 

souls)  human:  Douay,  and  of  men  100,000  souls:  E.  V.,  and  of 
men  100,000. 

1  Chron.  10:  4;  Heb.,  draw  sword  of  thee  and  pierce  through 
me  with  it ;  [we  have  en-phsh  pierced  through.] 

1  Chron.  11 :  17  ;  Heb.,  and  longed  David,  [we  have  en-phsh  of 
them  longed.] 

1  Chron.  11:  19;  Heb.,  .  .  .  blood  of  those  sacrificing  en-phsh 
of  them  ?  for  at  en-phsh  of  them  it  they  brought :  Qr.^psuche,  twice : 
Lat.,  with  danger  of  their  animas,  [using  anima  but  once]  :  Douay, 
with  the  danger  of  their  lives,  [using  lives  but  once]  :  Ital.,  at  risk 
of  their  liJ^eP  for  ...  at  risk  of  their  life:  E.  V.,  that  have  put 
their  lives  in  jeopardy  ?  for  with  (the  jeopardy  of)  their  lives  they 
brought  it. 

1  Chron.  12  :  19 ;  Heb.,  saying,  at  heads  of  us,  &c.,  [heads  here, 
is  equivalent  to  en-phsh  in  11  :  19]:  Ital.,  at  (risk  of)  our  heads: 
E.  v.,  to  (the  jeopardy  of  our)  heads. 

1  Chi'on.  12  :  33  ;  Heb., ...  in  not  lb  and  lb  [i.  e.,  they  were  of 
one  lb] :  Ital.,  from  cuo^^e  sincere :  Douay,  with  no  double  heart : 
E.  v.,  (they  were)  not  of  double  heart. 

1  Chron.  12  :  38 ;  Heb., .  .  .  b  lb  whole,  sound, .  .  of  Z5  one  :  The 
Gr.  gives  psuche  for  each  lb  ;  [shewing  that  the  Hebrew  translators 
into  Greek  used  psuche  as  equivalent  to  lb  /  and  so  says  Gesenius ; 
and  so  the  Heb.  Scriptures  plainly  shew]  :  The  Lat.  gives  cor 
perfect,  and,  of  one  cor :  Ital.  gives  cuore  entire,  and  of  the  same 
mind,  [the  word  it  often  gives  where  the  Heb.  is  en-phsh]  :  Douay, 
with  a  perfect  heart,  (were)  of  one  heart :  E.  V.,  the  same. 

1  Chron.  15:  29 ;  Heb.,  .  .  .  she  despised  him  in  lb  of  her:  Gr., 
in  the  psuche  of  her:  Lat.,  cor:  Ital.,  cuore:  Douay,  she  despised 
him  in  her  heart :  E.  Y.,  the  same. 

1  Chron.  17  :  2;  Heb.,  ...  do  all  which  on,  or,  in,  lb  of  thee: 
Gr,,  on,  or,  in,  the  psuche  of  thee:  Lat.,  cor:  Ital.,  cuore:  Douay, 
Do  all  that  (is)  in  thine  heart :  E.  Y.,  the  same. 

1  Chron.  17:  19;  Heb.,  Jehovah,  because  of  servant  of  thee, 
and  according  to  lb  of  thee,  thou  hast,  &c. 

1  Chron,  22  :  7 ;  Heb,,  lb:  Gr.,  psuche:  Lat.,  desire:  Douay, 
desire:  \\>'s\.,  cuore :  E.  V.,  7nind :  [miwc?  used  in  the  sense  oi  de- 
sire is  equivalent  to  lb  and  to  en-phsh,  and  to  the  Gr.  psuche,  used 
both  for  lb  and  for  en-phsh  ;  but  mmc?  in  its  ordinary  use,  for  which 
the  Gr.  uses  dianoia,  has  a  different  sense,] 

1  Chron.  22  :  19  ;  Heb,,  Now  give  lb  of  you  u  en-phsh  of  you  to 
seek  to  Jehovah :   Gr.,   Jcardia,  psuche :  Lat,,  cor,   anima :  Ital., 


92  THEOLOGY   OF  THE   BIBLE. 

now,  bring,  persuade,  induce,  your  cuore  and  your  minds :  Douay, 
give  your  hearts  and  your  souls:  E.  Y.,  now  set  your  heart  and 
your  soul  to,  &c. 

1  Chron.  28 :  9  ;  Heb.,  .  .  .  serve  him  b  lb  whole,  sound,  u  b  en- 
phsh  hphtse^  desirous,  ardent ;  for,  all  Ibut  [plural  of  W\  inquireth 
into,  Jehovah,  (for  the  two  Hebrew  words  en-pJish  hphtse,  used  here, 
Ges.,  under  hphts,  gives,  a  willing  mind,  citing  this  verse) :  Gr., 
and  serve  to  him  by  means  of  kardia  whole,  entire,  hai,  yea,  or, 
and,  psuche  eager,  wishing ;  [we  see,  that  the  Gr.  uses  psuche  for 
lb  and  for  en-phsh  indifferently.]  The  Lat.  gives,  cor,  and,  mind 
desirous :  Ital.,  of  cuore  entire,  e,  yea,  or,  and,  of  m,ind  eager :  Dou- 
ay, and  serve  him  with  a  perfect  heart  and  a  willing  m,ind :  for  the 
Lord  searcheth  all  hearts :  E.  V.,  same  as  the  Douay. 

1  Chron.  29:9;  u — So  that  rejoiced  that  people  in  shewing 
themselves  eager,  for  b  lb  whole,  sound,  they  shewed  themselves 
eager  to  Jehovah.  [Here  the  word  lb  expresses  what  is  expressed 
in  28  :  9,  by  the  two  words  lb  and  en-phsh.'\ 

1  Chron.  29:  17;  Heb.  And  I  know  the  God  of  me,  that  thou 
provest,  triest,  lb ;  and  uprightnesses,  justices,  [i.  e.,  justnesses,] 
thou  lookest  at,  art  pleased  with.  (Ges.,  for  mishur,  the  plural  of 
which  is  used  here,  gives,  uprightness,  justice,  citing  Ps.  45  :  7 ;  and 
Ps.  67:  5,  E.  V.  V.  6,  where  the  same  word  used  as  an  adverb 
occurs,  and  for  which  he  gives,  justly.)  [The  verse  proceeds]  :  I, 
out  of  straight  heart,  or,  straightness  of  heart,  of  me,  have  shewed 
myself  eager  in  all  these ; 

1  Chron.  29:  18;  Heb.,  Jehovah,  God  of  Abraham,  of  Isaac, 
and  of  Israel  [i.  e.,  Jacob],  fathers  of  us,  keep  safe  this  loidm,  to  hid- 
den time,  long,  in  perpetuity,  in  frame  (metaphorically,  says  Ges., 
under  ctsr,  meditation,  thought,)  of  purposes  of  lb  of  people  of  thee, 
u  prepare  lb  of  them  to  thee  ; 

1  Chron.  29:  19;  Heb.,  And  to  Solomon,  son  of  me,  give  lb 
whole,  sound,  to  observe  precepts  of  thee,  testimonies  of  thee,  and 
ordinances  of  thee,  and  to  works  those  all  which  I  have  turned  to 
mind.  [It  is  plain  from  what  is  before  and  here  given,  that  the 
simple  word  lb  comprehends  all  that  is  expressed  by  the  cumulated 
words  given  in  many  places.  And  we  see  that  Ges.  could  not  do 
otherwise  than  define  lb,  the  same  as  he  defines  en-phsh,  and  nshme, 
and  ru-ach.  And  we  see  that  the  Gr.  frequently  gives  for  the  Heb. 
lb  its  word  psuche  which  it  gives  for  en-phsh^ 


THEOLOGY   OF  THE   BIBLE.  93 


2  CHRONICLES. 


2  Chron.  1 :  11 ;  Heb.,  en-phsh  of  enemies  of  thee :  QfX.^  psucM : 
Lat.,  anima:  Douay,  lives:  Ital.  and  E.  Y.,  life. 

2  Chron.  6:  14;  Heb., .  .  .  servants  of  thee  that  walk  before 
thee  b  all  lb  of  them.  [The  single  word  lb  is  used  here] :  Gr.,  Jcar- 
dia :  Lat.,  cor :  Ital.,  cuore :  Douay,  and  E.  V.,  with  all  their 
hearts. 

2  Chron.  6:22;  Heb.  If  sin  aish,  a  man, 

2  Chron.  6:36;  Heb., .  .  .  for  not  adm,  a  man,  who  not  sinneth, 

2  Chron.  6  :  38 ;  Heb.,  And  they  return  to  thee  b  all  lb  of  them, 
U  b  all  en-phsh  of  them, 

2  Chron.  7:11;  Heb., .  .  .  all  that  came  upon  lb  of  Solomon: 
Gr.,  the  psuche  of  Solomon, 

2  Chron.  8:6;  Heb.,  ...  all  hshq,  the  desire,  of  Solomon  which 
Iishq,  he  desired,  to  build:  Gr.,  whatever  eagerly  desired  Solomon 
according  to  the  eager  desire  to  build:  [The  Heb.  and  Greek  here, 
are  equivalent  to  lb  and  2^suche  in  7  :  11]  :  The  Lat.  in  8  :  6,  gives, 
whatever  desired  Solomon  and  set,  appointed,  he  built :  Douay,  all 
that  Solomon  had  a  mind,  and  designed,  he  built:  The  Ital.  gives 
only,  all  that  which  he  had  desire  to  build  :  E.  V.,  all  that  Solomon 
desired  to  buil(J. 

2  Chron.  9:1;  Heb.,  lb:  Gr.,  psuche:  Lat.  cor:  Ital.,  cuore: 
Douay,  and  E.  Y.,  heart. 

2  Chron.  15 :  12  ;  Heb.,  ...  to  seek  Jehovah,  God  of  fathers  of 
them,  b  all  lb,  u  b  all  en-phsh  of  them  :  Gr.,  Tear  dia, .  .  .  psuche. 

2  Chron.  15  :  15  ;  Heb., .  .  .  for  b  all  lb  of  them  swore  they,  u  b 
all  Ttsun,  will,  of  them :  [The  two  words  lb  and  rtsun  here,  are  equi- 
valent to  the  more  frequently  used  words  lb  and  eti-phsh^  :  The  Gr. 
here  has  2^suche  for  lb,  and  thelesis,  will,  for  rtsu7i :  The  Lat.  has 
cor,  and,  desire :  The  Douay  has,  heart,  and  will :  The  Ital.  has, 
cuore,  and,  with  all  their  afiection :  E.  Y.,  with  all  their  heart,  and, 
with  their  whole  desire.  , 

2  Chron.  15  :  17 ;  Heb.,  .  .  .  lb  of  Asa  was  whole,  sound,  all  days 
of  him. 

2  Chron.  16:9;  Heb.,  .  ,  .  lb  sound,  whole,  to  him. 

2  Chron.  19  :  3 ;  Heb., .  .  .  and  hast  made  straight  lb  of  thee,  to 
serve  God:  Gr.,  the  Jcardia  of  thee. 

2  Chron.  19:7;  Heb., .  .  .  for,  not,  with  Jehovah,  God  of  us, .  . 
respect  of  faces  [for,  persons] :  Gr.,  prosopon,  face. 


94:  THEOLOGY   OF  THE  BIBLE. 

2  Chron.  19 ;  9 ;  Heb,, .  .  ,  b  fear  of  Jehovah,  h  faithfulness,  u  b 
lb  whole,  sound:  Gr.,  through  fear  of  Jcurios,  through  truth,  Jcaiy 
through  full  Jcardia. 

2  Chron.  20:3;  Heb.,  u — Then  feared,  and  gave  Jehosaphat 
face  of  him  [for,  himself]  to  serve  to  Jehovah:  Gr.,  face  of  him: 
Lat.,  himself  to,  &c. :  Douay,  betook  himself  to,  &c. :  Ital.,  and  dis- 
posed, prepared,  himself  to,  &c. :  E.  V.,  set  himself  to,  &c. 

2  Chron.  20  :  28,  24 ;  Heb.,  .  .  .  and  when  they  had  finished  on 
the  inhabitants  of  Seir, .  .  .  v.  24,  .  .  .  and  lo,  cai'cases  fallen  to 
ground,  or,  earth,  and  ain,  not  (was,  Ges.  says  ain  includes  the 
substantive  verb)  an  escaped  [equivalent  to,  not  left  nsJime^  before 
given,  where  E.  V.  gives,  there  was  not  left  any  that  breathed.] 

2  Chron.  24 :  4 ;  Heb.,  And  it  was,  existed,  upon  lb  of  Joash  to, 
&c. :  Gr.,  egeneto^  it  existed,  was  present,  upon  kardia  of  Joash : 
Lat.,  it  pleased  Joash  [the  same  the  Lat.  has  given  where  en-phsh 
is  used  in  like  connection] :  Ital.,  it  came  upon  the  cuore  of  Joash : 
Douay,  Joas  had  a  mind  to  \mind  is  often  given  in  the  Douay  for 
en-phsh,  here  for  Ib^  Gr.,  Jcardia]  :  E.  V.,  Joash  was  minded  to  .  .  , 

2  Chron.  26  :  18  ;  E.  V., .  .  .  for  thou  hast  trespassed  ; 

2  Chron.  31  :  21 ;  Heb.  And  in  all  which  he,  &c.,  to  seek  to  God 
of  him  b  all  lb  of  him,  he  laboured  and  succeeded :  The  Greek  gives 
psiich':  for  lb  ;  and  constructs  its  verse  according  to  the  Hebrew  as 
above :  Lat.,  wishing  to  seek  his  God  in  all  his  cor,  he  performed 
also,  and  was  prospered,  or  succeeded :  Douay,  In  all  &c.,  desiring 
to  seek  his  God  with  all  his  heart,  and  he  did  (it)  and  prospered : 
Ital.,  And  he  interested  himself  with  all  his  cuore  in  all,  &c.,  seek- 
ing his  God ;  and  he  prospei-ed,  succeeded  :  E.  V.,  to  seek  his  God, 
he  did  (it)  with  all  his  heart,  and  prospered. 

2  Chron.  32 :  11;  E.  V., .  .  .  yourselves  to  die  by  famine  and 
thirst,  [we  have  en-plisli  dying  by  famine  and  thirst.] 

2  Chron.  34  :  31 ;  Heb., ...  to  walk  after  Jehovah  .  .  .b  dXS-lb 
of  him,  \i  b  all  en-phsh  of  him  :  Gr.,  in  whole  kardia,  hai  in  whole 
psuche. 


EZRA. 

Neither  en-plish,  nor  psuche,  nor  Lat.  and  Ital.  anima,  nor  Dou- 
ay and  E,  V.  soul,  is  used  in  Ezra.  He  uses  literal  language.  The 
reader  will  see  where  the  Hebrew  idiom  might  have  been  used. 


THEOLOGY   OF   THE   BIBLE.  95 


NEHEMIAH. 

The  same  as  just  said  in  reference  to  Ezra. 


ESTHER. 

Esther  5 :  3  ;  E.  V.,  Then  the  king  said  unto  her,  what  wilt 
thou,  queen  Esther  ?  and  what  (is)  thy  request  ?  it  shall  be  even 
given  thee  to  the  half  of  the  kingdom.  And  read  verse  6  of  this 
chap. ;  and  v.  2  of  chap.  V. 

Esther  V  r  3 ;  Heb.,  u  answered  Esther  that  queen  and  said.  If 
have  found  I  Aw,  grace,  favour,  in  eyes  of  thee  this  king,  xi  if  o?, 
with,  this  king  good,  let  be  given  ?,  on  behalf  of,  on  account  of,  me 
[i.  e.,  for  my  sake,]  en-phsh^  breath,  [for  life,]  at  shale,  petition,  of 
me,  M,  even,  om,  the  people,  of  me  at  supplication  of  me :  Gr., .  .  . 
let  be  given  he  psuehe,  breath,  [for  life,]  to  the  desire,  of  me,  Jcai, 
even,  the  people  of  me  to  the  wish,  or,  petition,  of  me.  [The  Gr.  does 
not  make  the  queen  ask  her  own  life,  which  would  be  absurd  in  view 
of  5  :  3  above  given,  and  the  other  verses  above  referred  to.  The 
Greek  article,  he,  before  psuche,  is  not  to  be  rendered  in  English 
here,  because  psuche  is  here  used  in  an  abstract,  a  general  sense. 
She  is  asking  the  psuche  of  her  people.  Instances  of  such  use  of 
the  Greek  article  occur  constantly  where  our  article  is  not  used. 
There  is  a  ">  Yod,  after  en-phsh  in  my  copy  of  the  Hebrew.  If  it  be 
correctly  there,  and  not  a  mistake,  (Interpreters  tells  us  there  are 
many  mistakes  in  the  Hebrew  text  arising  from  error  of  copyists), 
its  being  there  is  explained  by  what  Professor  Wilson,  in  his  Heb. 
Grammar,  p.  128,  says:  "  Sometimes  ♦  and  He  are  added  merely  to 
,  soften  the  sound.  When  employed  for  this  purpose,  they  are  named 
Paragogical."  And  if  it  were  at  all  necessary  to  render  the  *  here, 
it  is  easy  to  do  it  so  as  to  avoid  the  absurdity  of  the  queen's  asking 
her  own  life,  thus  :  let  be  given  for  my  sake  en-phsh,  the  desire,  of 
me  at  the  request  of  me,  even  the  people  of  me  at  the  petition  of 
me,  (in  perfect  accordance  with  the  Hebrew  modes  of  expression). 
And  the  Greek  rendering  in  the  verse  is  clear  authority  against  the 
idea  of  the  queen's  asking  her  own  life]  :  The  Lat.  in  the  verse  is, 
if  it  please  thee  give  to  me  my  anirna,  for  which  rogo,  I  beg,  en- 


96  THEOLOGY   OF   THE  BIBLE. 

treat,  et,  even,  my  people,  for  which  obsecro,  I  implore,  beseech : 
Douay,  if  it  please  thee,  give  me  my  life  for  which  I  ask,  and  my 
people  for  which  I  request :  Ital.,  if  so  it  please  the  king,  let  be  to 
me  given  the  my  life  at  the  my  petition,  e  the  my  people  at  the  my 
domanda,  dtemand,  request :  E.  V.,  if  it  please  the  king,  let  my  life 
be  given  me  at  my  petition,  and  my  people  at  my  request.  [The 
Douay,  Ital.,  and  E.  V.,  give  life,  where  the  Lat.  is  anima,  the  Gr,, 
psuehe,  the  Heb.  eti-phsh.^ 

Esther  7:7;  Heb., ...  to  seek  for  en-phsh  of  him :  The  Greek 
does  not  use  its  wordi  psuehe  here,  but  gives,  implored  the  queen  : 
for  he  saw  himself  in  evils  being :  Lat.,  that  he  might  entreat  for 
his  anima :  Douay,  entreat  for  his  life  :  Ital.  and  E.  V.,  to  make 
request  for  his  life. 

Esther  8:11;  Heb., .  .  to  stand  ol,  upon,  en-phsh,  of  them  (Ges., 
under  ol  says,  upon  is  used  figuratively  iorfor) :  The  Gr.  does  not 
\x%Q  psuehe  here :  It  gives,  to  succour  themselves  :  Lat.,  to  stand  for 
their  animas:  Douay,  for  their  lives  :  Ital.,  to  stand  to  the  defence 
of  their  life  :  E.  V.,  to  stand  for  their  life. 

Esther  9  :  16  ;  Heb.,  .  . .  stood  upon  en-phsh  of  them :  Gr.,  suc- 
coured themselves:  Lat.,  stood  for  their  animas:  Ital.,  stood  to 
the  defence  of  their  life :  Douay  and  E.  V.,  stood  for  their  lives. 


JOB. 

Job  2:4;  Heb., .  .  .  skin  for  skin,  m,  yea,  or,  even,  all  that  to 
a  man  he  will  give  for  en-phsh  of  him :  (Ges.,  under  our,  says,  skin 
for  skin  means  life  for  life,  citing  this  verse.)  For  en-phsh  the  Gr. 
h.2i^  psuehe  ;  The  Lat.,  anima :  Douay,  Ital.,  and  E.  V.,  life. 

Job  2:6;  Heb.,  . .  .  en-phsh:  Gr., psuehe :  Lat.,  anima:  Dou- 
ay, Ital.,  and  E.  V.,  life. 

Job  3:20;  Heb.  Why  is  given  to  oml,  a,  or,  the,  soiTOwful, 
light,  w,  yea,  chay-im,  breathings,  to  bitter  of  en-phsh :  Gr., ...  in- 
deed life  to  psuehas  in  griefs :  Lat.,  et,  even,  life  to  those  who  in  bit- 
terness of  anima  are :  Douay,  and  life  to  them  that  are  in  bitter- 
ness o? soul:  Ital.,  light  to  the  miserable,  e  life  to  them  that  are  in 
bitterness  of  mind :  E.  V.,  and  life  unto  the  bitter  (in)  soul ; 

Job  4     5  ;  E.  v., .  .  .  thou  faintest;  .  .  .  thou  art  troubled. 


THEOLOGY   OF   THE   BIBLE.  97 

Job  6:7;  Heb.  Refuseth  to  touch  en-phsh  of  me  them,  as  caus- 
ing- loathing  food  of  me :  (Ges.,  under  did,  renders  thus  :  "My  soul 
refuseth  to  touch  them,  they  are  as  the  loathsome  things  of  my 
food ;  "  citing  this  verse  :  he  then  says,  "  loathsome  insipid  food  is 
applied  to  an  intolerable  evil.  According  to  a  common  Oriental 
figure,  one  is  said  to  eat,  to  taste,  anything,  meaning  to  experience 
this  or  that  fortune.")  The  Gr.  does  not  nsepsuche  in  the  verse ;  it 
gives  :  Cannot  be  restrained  of  me  the  orge,  anger,  vehement  emo- 
tion :  for  the  food  of  me  stirreth  up  a  wind  like  osme,  smell,  stench, 
of  a  lion :  Lat.,  Which  before  would  not  touch  my  anima,  now 
through  straitness,  or,  distress,  my  meats  are  :  Douay,  The  things 
which  before  my  soul  would  not  touch,  now,  through  anguish,  are 
my  meats  :  Ital.,  (The  things  that)  my  anima  would  have  refused 
moreover  to  touch  are  now  my  sorrowful  victuals:  E.  V.,  The 
things  (that)  my  soul  refused  to  touch  (are)  as  my  sorrowful  meat. 

Job  6:11;  Heb.,  What  the  strength  of  me,  that  I  can  effect, 
or,  remain?  it,  yea,  what  qts,  the  extremity  (of  time,  says  Ges.,)  of 
me,  that  should  be  prolonged  en-phsh  of  me  ?  Gr.,  For  what  of  me 
the  strength,  that  upomeno,  I  can  hold  out  ?  or  what  of  me  the 
chronos,  time,  duration,  age,  that  anechetai^  can  hold  out,  endure, 
the  psuchs  of  me?  Lat.,  For  what  is  my  strength,  that  I  may  with- 
stand ?  or  Avhat  my  bound,  or,  limit,  that  I  should  patiently  act  ? 
[not  using  its  word  an^ma.^^  Douay,  For  what  is  my  strength,  that 
I  can  hold  out  ?  or  what  is  my  end  that  I  should  keep  patience  ? 
[not  using  its  word  soid.^  Ital.,  What  (is)  my  strength,  for  to  hope 
for  ?  e  what  (is)  the  termine,  bound,  limit,  that  to  me  is  set,  for  to 
prolong  (the  expectation  of )  my  anima:  [Observe  the  interpolation 
in  parenthesis.]  E.  V.,  What  (is)  my  strength,  that  I  should  hope  ? 
and  what  (is)  mine  end,  that  I  should  prolong  my  life  ? 

Job  6:  23;  E.  V.,  Or,  deliver  tne  from  the  enemy's  hand?  or, 
redeem  ms  from  the  hand  of  the  mighty  ?  [We  have  the  same  said 
of  en-phsh.'\ 

Job  7:2;  Heb,,  As  servant  ishaph,  breatheth  hard  after,  pant- 
eth  after,  shade:  Lat.  and  Douay, longeth  for:  ltal.,aspira,  aspires 
[i.  e.,  breathes  after]  the  shade  :  E.  V.,  earnestly  desireth  the  sha- 
dow. 

Job  7  :  11 ;  Heb.,  So  that  not  will  I  make  dark  phi,  the  mouth  ; 
I  will  speak  in  distress  ru-ach,  of  breath,  of  me ;  I  will  talk  in  wr, 
the  bitterness,  en-phsh,  of  breath,  of  me.  [The  two  clauses  form  a 
parallelism,  ru-ach,  aud  en-phsh,  are  here  in  what  is  called  the  geni- 
tive by  position.]  The  Gi-eek  has,  I  will  speak  in  distress  being ;  [for 
7 


98  THEOLOGY   OF   THE   BIBLE. 

the  Heb.,  in  distress  of  ru-acJi\ :  and  uses^swc/ie  for  en-phsh  in  the 
next  clause  :  The  Lat.  vises  spiritus  and  anhna :  Douay,  Wherefore 
I  will  not  spare  my  mouth,  I  will  speak  in  the  affliction  of  my 
spirit :  I  will  talk  with  the  bitterness  of  my  soul:  Ital.,  I  also  not 
will  detain  back  my  mouth  :  I  will  speak,  or,  talk,  in  the  anguish 
of  my  spirito,  I  will  complain  in  the  bitterness  of  my  anima :  See 
E.  V.  [Mouth,  and  ru-ach,  and  en-phsh,  in  the  verse,  are  equiva- 
lents :  the  mouth  cannot  speak  without  breath,] 

Job  7 :  15 ;  Heb.,  u,  so  that,  chooseth  strangling  en-phsh  of  me ; 
death  than  bones  of  me  :  Gv.,psuche:  Lat.,  mmna:  Douay,  So  that 
my  soul  rather  chooseth  hanging,  and  my  bones  death  :  \pny  soul 
and  my  hones,  each  mean  Z] :  Ital.,  So  that  I  in  the  mind  choose 
rather  to  be  strangled,  e  (rather  I  desire)  death  than  my  bones : 
E.V.,  So  that  my  soul  chooseth  strangling,  (and)  death  rather  than 
ray  life. 

Job  9:21;  Heb.,  Upright  I,  I  woiild  not  know  en-phsh  of  me, 
[i.  e.,  myself,]  I  should  despise  chay,  the  breath,  of  me,  [i.  e.,  my- 
self,] :  Gr.,  psuche,  for  en-phsh :  Lat.,  anima:  Ital.,  m,yself,  [for  en- 
phsh  of  me:]  Douay,  and  E.  V.,  my  soul. 

Job  10:  1;  Heb.,  nqthe,  hath  loathed,  enrphsh  of  me,  i.  e.,  I 
have  loathed  life  of  me ;  (see  Ges.,  nqth,  citing  this  verse.)  I  will 
loosen,  or,  let  go,  upon  me,  or  myself,  discourse  of  me ;  I  will  speak 
in  bitterness  of  en-phsh  of  me  :  The  Gr.  has  psucM,  twice :  The  Lat. 
anhna,  twice :  Douay,  my  soul  is  weary  of  my  life,  I  Avill  let  go  my 
speech  against  myself,  I  will  speak  in  the  bitterness  of  my  soul : 
Ital.,  my  anima  is  wearied  of  my  life;  I  Avill  let  waste  upon  mj^self 
lamento,  groan,  lamentation,  complaint ;  I  will  speak,  or,  talk,  in  the 
bitterness  of  my  anima.     See  E.  V. 

Job  11 :  20  ;  Heb.,  u.  But  oini  the  fountains,  or,  eyes,  [see  Ges., 
under  oin,'\  of  wicked  shall  be  consumed,  or,  wasted,  come  to  an  end, 
u,  yea,  vigour  of  them  atd,  to  be  lost,  destroyed,  perish,  allotted  to 
them ;  u,  yea,  expectations  of  them,  breathing  out  of  en-phsh :  The 
Gr.  does  not  use  psuchl  in  the  verse ;  it  gives :  But  soteria,  recov- 
ery, [this  is  the  Greek  Avord  where  the  E.  V.  generally  has,  salva- 
vation ;]  them  shall  leave  behind,  or,  omit :  for  the  expectation  of 
them,  apoleia,  loss,  perdition,  destruction,  yea,  buds  of  wicked  shall 
waste,  consume :  Lat.,  But  buds  of  wicked  shall  decay,  or,  fail,  way 
of  escape  peribit,  shall  be  annihilated,  cut  off,  perish,  from  them, 
et,  yea,  expectation  of  them  an  abhorring  of  anima :  Ital.,  But  the 
buds  of  the  wicked  shall  faint  away,  [we  often  have  die  for  the  Ital. 
words  used  here,]  e  (every)  refuge  shall  be  lost  to  them ;  e  their 


THEOLOGY   OF   THE   BIBLE.  99 

(only)  hope  (shall  be)  of  render  lo  spirito,  to  render  the  splrito : 
[For  the  Ital.  words  "  render  lo  spirito!^''  Graglia,  under  spirito, 
gives,  to  die ;  and  under  the  Ital.  verb  render e  he  gives  for  render 
V  miima,  to  expire.  The  reader  perceives,  that  in  this  verse  tlie 
Ital.  gives  spirito  for  the  Lat.  anima,  (for  which,  as  below,  the 
Douay  gives,  soul) ;  shewing  that  the  Ital.  spirito  and  anima  mean 
the  same  thing.  Graglia  defines  spirito,  soul,  spirit,  ghost,  so  that 
the  litei'al  rendering  of  render  lo  spirito  is,  to  render,  surrender,  the 
soul,  spirit,  ghost.]  The  Douay  of  Job  11 :  20  is,  But  the  eyes  of 
the  wicked  shall  decay,  and  the  way  to  escape  shall  fail  them,  and 
their  hope  the  abomination  of  the  soul :  E.  V.,  But  the  eyes  of  the 
wicked  shall  fail,  and  they  shall  not  escape,  and  their  hope  (shall  be 
as)  the  giwing  up  of  the  ghost.  (There  is  a  marginal  note  here  by 
somebody,  thus :  Or,  a  pufi"  of  breath.)  [See  Job  15 :  30,  in  its 
place.  The  last  breath  goes  out  with  something  of  a  puff.  As  to 
the  word  eye  used  in  this  verse,  it  is  familiar  to  the  reader,  that  in 
our  own  language,  as  little  figurative  as  it  is,  compared  with  the 
Hebrew,  the  bud,  especially  of  a  thing  to  be  put  in  the  ground, 
buried,  to  produce  its  like,  is  called  the  eye.  And  if  that  waste, 
die,  there  can  be  no  reproduction.  To  give  to  the  word  eye  used 
in  the  verse  its  literal  sense  destroys  the  meaning  of  the  verse ;  for 
in  that  sense  the  eyes  of  all  fail.  Ges.  gives  fountain  for  the  Heb. 
oin.  I  think  hud,  which  is  given  in  the  Gr.  and  Lat.,  and  in  our 
Webster,  for  eye,  is  preferable  to  fountain,  though  that  well  ex- 
presses the  idea  intended  in  the  verse.] 

Job  12  :•  10  ;  Heb.,  Who  in  hand  of  him  en-phsh  of  every  breath- 
ing [thing,  understood,)  and  ru-ach,  breath,  of  every  flesh  of  man : 
Gr.,  psuehe  of  all  breathing,  and  pneiima  of  every  man :  [for  the 
Heb.  flesh  of  man.]  Lat.,  anima  of  every  living,  and  spiritus  of  uni- 
versal flesh  of  man  :  Douay,  the  soul  of  every  living  thing,  and  the 
spirit  of  all  flesh  of  man:  Ital.,  In  whose  hand  (is)  the  anima  of 
every  (man)  living,  and  the  spirito  of  every  flesh  human :  [Observe 
the  interpolation  of  the  word  wcm.]  E.  V.,  In  whose  hand  (is)  the 
soul  of  every  living  thing,  and  the  breath  [for  the  Ital.  spirito,  Lat., 
spiritus,  Douay,  spirit,  Gr.,  pneuma,  Heb.,  ru-ach,'\  of  all  mankind. 

Job  13  :  14  ;  Heb.,  Why  carry  I  bshr,  the  flesh,  of  me  in  teeth 
of  me,  u  en-phsh  of  me  put  in  hand  of  me :  Ges.,  under  shn,  gives, 
"  carry  ray  flesh,"  i.  e.,  says  he,  "  my  life,  in  my  teeth,"  i.  e.,  says  he, 
expose  it  to  the  greatest  danger;  and  he  refers  to  Judges  12  :  3, 
[before  given,  which  he  says  is  a  similar  jjroverbial  phrase.]  The 
Gr.  in  Job  13  :  14  uses  psuehe:  Lat.,  anima:  Douay,  Why  do  I 


100  THEOLOGY    OF   THE   BIBLE. 

tear  my  flesh  with  my  teeth,  and  carry  my  soul  in  my  hands?  Ital., 
Why  snatch  I  the  flesh  with  the  teeth,  and  (why)  hold  my  anima 
in  the  palm  of  my  hand?  E.  V.,  Wherefore  do  I  take  my  flesh  in 
my  teeth,  and  put  my  life  in  mine  hand?  [Why  did  not  E.  V.  use 
soul  here?  The  Ital.  is  anima ,'  the  Douay,  soul ;  the  Lat.,  anima; 
the  Gr.,  psiiche  ;  the  Heb.,  en-^jJish.'] 

Job  14 :  22 ;  Heb.,  Sui'ely  hshr,  the  flesh,  of  him  ol^  over,  him 
ikab,  shall  have  pain,  or,  be  sore,  u  en-phsh  of  him  oZ,  over,  him 
tah\  shall  mourn:  The  Gr.  of  Job  14  :  22  is,  surely  the  flesh  of  him 
suffered  pain,  indeed  the  psuche  of  him  lamented,  or,  grieved :  [not 
considering  the  Heb.  ol  to  make  any  difference  in  the  sense.]  The 
Lat.  and  Douay  are,  But  yet  his  flesh  (while  he  shall  live)  shall 
have  pain,  and  his  soul  (Lat.  anim,a)  shall  mourn  over  him :  Ital., 
His  flesh  shall  have  pain  only  of  him,  e  his  anima  make  grief  only 
of  him  :  E.  V.,  But  his  flesh  upon  him  shall  have  pain,  and  his  soul 
within  him  shall  mourn.  [The  E,  V.  words  upon  and  within  find  no 
support  in  either  of  the  versions  ;  and  the  Editors  of  the  edition  of 
the  Bible  I  am  using,  the  Brown  Bible  by  the  Pattersons,  give  this 
marginal  note,  "  Or,  but  over  him  his  flesh  shall  grieve,  and  over 
him  his  breath  shall  mourn  :  "  a  bold  figure  of  poetry,  says  the  note, 
by  which  the  flesh  and  the  breath  are  made  conscious  beings,  differ- 
ent from  the  man  himself,  each  lamenting  the  calamity  which  has 
befallen  him,  &c. :  Giving  breath  where  the  Lat.  and  Ital.  have 
anima;  Douay,  soul;  Gy.,  psuche;  Heb.,  6?z-jo/isA.] 

Job  16:4;  Heb.,  .  .  .  was  en-phsh  of  you  in  place  oi  en-phsh  of 
me,  [i.  e.,  if  you  were  in  place  of  me] :  Gi\,  2JSicche,  twice :  Lat.,  ani- 
ma, twice:  Douay,  soul,  twice  :  Ital.,  aniina,  twice  :  E.  V.,  if  your 
soul  were  in  my  souVs  stead.  Ges.,  under  en-phsh,  gives  for  the  Heb. 
in  this  verse,  "  O  that  ye  felt  what  I  feel :"  [that  being  the  sense.] 

Job  18  :  4 ;  Heb.,  thrph,  tearing  in  pieces,  en-pTish  of  him  in  nos- 
trils of  him :  thrph,  says  Ges.,  is  metaphorically  used  of  anger,  citing 
this  verse,  and  Job  16:  9;  Ps.  16  :  22,  used  of  God.  The  Gr.  does 
not  v&Q  psuche  in  Job  18 :  4 ;  it  gives  hechrltai  soi  orge,  which  may 
be  either,  hath  vociferated  to  thee  anger,  or,  hath  laid  violent  hands 
on  thee  anger :  The  Lat.  is,  who  perdis,  spendest  in  vain,  thy  anima 
in  thy  fury :  Douay,  Thou  that  destroyest  thy  soul  in  thy  fury : 
Ital.,  (O  thou)  that  tearest  thy  anima  in  thy  passion,  or,  anger : 
E.  v..  He  teareth  himself  m  his  anger. 

Job  18:  10;  E.  V.,  The  snare  (is)  laid  for  him  in  the  ground. 

Job  19:2;  Heb.,  Until  when  make  ye  sad  en-phsh  of  me,  and 
crush  me  with  words  ?  Ges.,  under  en-phsh,  says,  it  is  used  to  ex- 


THEOLOGY   OF   THE   BIBLE.  101 

press  sorrow,  citing  this  verse,  and  Job  27:  2;  30:  25.  [Sorrow 
is  shown  in  the  breath,]  And  under  oin,  eye,  Ges.  says,  "  many 
passions,  such  as  envy,  pride,  pity,  desire,  [he  might  have  added 
sorrow,  grief,]  are  manifest  in  the  eyes ;  that  which  properly  be- 
longs to  the  persons  themselves  is  often  applied  to  the  eyes,"  citing 
texts.  The  Greek  in  Job  19:  2  is,  How  long  laborious  make  ye 
psucMn  of  me:  Lat.,  How  long  affligitis^  do  you  vex,  disquiet, 
grieve,  afflict,  my  anima :  Douay,  How  long  do  you  afflict  my  soul^ 
[i.  e.,  me,]  and  break  me  in  pieces  with  words  ?  Ital.,  Until  when 
make  ye  labour,  or,  grieve  ye,  my  anima :  See  E.  V. 

Job  19  :  27  ;  E.  V.,  [a  parallelism.] 

Job  21 :  8 ;  Heb.,  Offspring  of  them  nkun^  formed,  ?,  according 
to,  faces,  or,  persons,  of  them :  om  m,  a  people  of  them,  [or,  like 
them,  if  om  here  is  the  preposition,]  ic,  yea,  descendants  of  them  I, 
according  to,  eyes  of  them  :  Gr.,  The  seed  of  them  according  to 
psuche,  [for  the  Heb,  face,]  indeed  the  children  of  them  en,  in,  as 
to,  eyes :  Lat.,  Breed  of  them  lasteth  before  them :  Douay,  Their 
seed  continueth  before  them  :  Ital.,  Their  offspring  (is)  established 
in  their  presence,  insieme,  likewise,  with  them ;  and  their  descend- 
ants (ai-e)  before  to  the  eyes  of  them :  See  E.  Y. 

Job  21 :  23,  25;  Heb,  ze,  this,  [for,  one,]  dieth  in  strength  of 
integrity  of  him,  all  of  him  tranquil  and  at  ease  :  v.  25,  But  ze,  this 
[for,  another,]  dieth  h  en-phsh  bitter,  u,  even,  not  tasteth  goodness : 
used,  says  Ges.,  under  tJvuh,  for  the  kindness  of  God,  citing  Ps.  25  : 
7  ;  27  :  13  ;  31 :  19  ;  145  ;  7 ;  Jerm.  31 :  14.  The  Gr.  in  Job  21 : 
25  is.  But  Ao,  this,  endeth  under  bitterness  of psuche,  breath:  Lat,, 
in  bitterness  of  anima :  Ital.,  v.  23,  this,  &c.,  v.  25,  in  this,  &c., 
bitterness  of  inind,  and  not  having  (ever)  eaten  with  pleasure : 
Douay,  v.  23,  One  man  dieth,  &c. ;  v.  25,  But  another  dieth  in  bit- 
terness of  soul  without  any  riches  :  E.  V,  v.  23,  One  dieth,  &c. ;  v. 
25,  And  another  dieth  in  the  bitterness  of  his  sotd,  and  never  eat- 
eth  with  pleasure. 

Job  23  :  2 ;  Heb.,  Even  this  day  bitter  shh,  the  thought,  medi- 
tation, of  me,  hand  [of  God]  heavy  above  ane,  [sound  it  an-he,  it  is 
an  onomatopoietic,]  sighing,  groaning,  of  me. 

Job  23:  13 ;  Heb.,  u,  But,  he  b,  at,  one,  [i.  e.,  he  is  the  same,] 
tt  who  shall  turn  him  about  ?  ^^,  yea,  en-phsh  of  him  hath  desired, 
and  hath  done  :  [i.  e.,  he  hath  done  his  pleasure  :]  The  Gr,  does  not 
use  psuche  in  the  verse ;  it  gives  literal  language,  thus :  What  he 
willed,  Jcai,  even,  he  hath  done  :  Lat.,  For  he  solus,  alone,  only,  un- 
accompanied,  is,  &c. ;  et,  yea,  anima  of  him,  quodcunque  voluit, 


102  THEOLOGY   OF  THE   BIBLE. 

whatever  he  Avilled,  that  he  hath  done :  Douay,  For  he  is  alone, 
and  no  man  can  turn  his  thought :  and  whatsoever  his  soul  hath 
desired,  that  hath  he  done :  Ital.,  But  (if)  he  (be)  in  one  {intent)^ 
who  shall  divert  him  ?  if  his  anima  [equivalent  to  he  in  the  first 
clause]  desire  (to  do  a  thing)  he  it  will  do:  E.  V.,  But  he  (is)  in 
one  [mind),  and  who  can  turn  him?  and  (what)  his  soid  desireth, 
even  (that)  he  doeth.  [The  Ital.  mistakes  the  idea.  The  meaning 
of  the  dra7natis  persona  called  Joh  in  this  dramatic  poem  is,  that 
God  had  done  what  he  pleased  to  him.  The  E.  V.  follows  the  Ital. 
in  its  misconception.  I  said,  once  to  an  accomplished  scholar,  well 
versed  in  the  E.  V.,  and  a  communmg  member  of  one  of  our 
churches,  that  the  book  of  Job  was  a  dramatic  poem.  He  answered 
promptly :  Certainly  it  is.] 

Job  24 :  12  ;  Heb.,  Out  of  city  they  have  caused  men  to  cry  out, 
(i.  e.,  says  Ges.,  under  naq^  from  angiiish,  or,  sorrow ;  citing  this 
verse,  and  Ezek.  30 :  24.)  u,  yea,  en-phsh  of  pierced  through  hath 
cried,  out :  The  Gr.  uses  psuche  in  the  second  clause :  Lat.,  out  of 
cities  they  have  made  men  to  groan,  et,  even,  anima  of  wounded 
hath  cried  out :  [What  can  cry  out  but  breath  ?  ]  Douay,  Out  of 
the  cities  they  have  made  men  to  groan,  and  the  soul  of  the  wound 
ed  hath  cried  out :  Ital.,  the  men  groan  from  the  city,  [i.  e.,  the 
men  from,  or,  out  of  the  city  groan,]  e  the  anhna  of  the  wounded 
to  death  crieth  out :  See  E.  V. 

Job  27  :  2  ;  Heb.,  Liveth  God  that  sir  hath  boiled  up,  ferment- 
ed, mshphth.,  the  judgment,  of  me,  w,  even,  the  Almighty,  that  hath 
made  bitter  en-phsh^  the  breath,  of  me  :  Gr.,  . .  .  who  thus  hath  se- 
lected, or,  judged,  me,  kai,  even,  the  Almighty  who  hath  rendered 
bitter,  or,  sour,  the  psuche  of  me:  Lat.,  who  hath  led  away  myju- 
dichcm,  judgment,  mind,  discernment,  et,  even,  the  Almighty,  who 
to  bitterness  hath  led  my  anima :  Douay,  who  hath  taken  away 
my  judgment,  and  the  Almighty,  who  hath  brought  my  soul  [i.  e., 
me]  to  bitterness  :  Ital.,  (that  to  me)  hath  taken  away  my  reason  ; 
e  the  Almighty  that  hath  given  bitterness  to  my  anima  :  See  E.V. 

Job  27:3;  Heb.  What  time  any  oud,  turning  back,  returning, 
repeating,  nshme  b,  in,  me,  u,  yea,  ru-ach  of  [i.  e.,  jiroceeding  from. 
The  definitions  given  by  Webster  of  the  preposition  of,  are,  from, 
concerning,  proceeding  from.  We  use  it,  also,  for  belonging  to.] — 
God  b  nostrils  of  me :  The  Gr.  uses  herep/zo5  for  nshme,  and  pneu- 
ma  for  ru-ach  :  Lat.,  halitus,  breath,  for  the  Gv.pnoc,  Heb.  nshme  ; 
and  spiritus  for  the  Gr.  pneuma^  Heb.,  ru-ach:  The  Ital.,^ai(o, 
breath,  for  the  Lat.  halitus  /  and  alito^  breath,  for  the  Lat.  sp)iritus^ 


THEOLOGY   OF  THE   BIBLE.  103 

for  which  the  usual  Ital.  word  is  spirito.  The  Douay  here  is,  As 
lono-  as  breath  [Heb.  nsJi'ine\  remaineth  in  me,  and  the  Spirit  of 
God  in  my  nostrils :  E.  V.,  All  the  while  my  breath  (is)  in  me,  and 
the  Spirit  of  God  (is)  in  my  nostrils.  [What  does  the  Douay,  and 
the  E,  v.,  mean  by  "  the  Spirit  of  God  "  in  my  nostrils  ?  We  have 
somewhere  in  the  E.  V.,  New  Testament,  "  God  is  a  Spirit,"  ( I 
think  that  is  the  phrase  used  in  the  E.  V.)  Was  God  in  Job's  nos- 
trils ?  The  Greek  in  that  place  in  the  New  Testament  is,  no  doubt, 
pn&iima^  the  Lat.,  spiritus,  and  the  Ital.,5pm^o,  all  meaning  breath. 
The  Gr.  word  logos  in  John's  Gospel,  ch.  1  :  1,  means  word,  or, 
speech.  The  Gr.  is  en-arche,  As  to  first  cause,  origin,  was,  existed, 
that  logos,  word,  speech,  and  that  logos  was  2'>fos  ton  Theon  (the  ac- 
cusative), by  God,  and  God  was  that  logos.  Word  is  equivalent  to 
pneuma,  Lat.,  spiritus,  Ital.,  spirito,  breath :  there  can  be  no  word 
without  breath.  And  in  Gen.  1 :  3,  the  Heb.  and  Gr.  are.  And 
spake  (uttered  word)  God,  let  be  light,  and  was,  existed,  light.  (It 
is  the  substantive  verb,  be,  exist.)  So  that  Spirit  of  God  means 
breath  proceeding  from  God,  in  such  passages  as  Job  27  :  3 ;  and 
word  of  God,  in  such  passages  as  John  1:1.] 

Job  27  :  4;  Heb.,  Whether  shall  speak  lips  of  me  iniquity,  u, 
even,  tongue  of  me,  whether  shall  miirmur  it  deception  ?  [A  Heb. 
way  of  saying,  my  lips  shall  not  &c.,  my  tongue  shall  not  &c. ;  each 
meaning,  I  will  not,  &c.  ] :  The  Gr.  is.  Not  shall  speak  the  lips  of 
me  anoma  unjust  [things,  understood,]  oude,  no  not,  or,  not  at  all, 
the  psuche,  breath,  [for  the  Heb.  tongue,  the  tongue  can't  speak 
without  breath,]  of  me  shall  exercise  itself  in,  or,  practise,  adilca, 
[things]  contrary  to  justice,  unjust  things :  Lat.,  Not  shall  speak 
my  lips  iniquity,  nee,  no  not,  my  tongue  shall  exercise,  or  practise, 
untruth  :  Douay,  My  lips  shall  not  speak  iniquity,  neither  shall  my 
tongue  contrive  lying :  Ital.,  My  lips  (ever)  not  shall  speak  per- 
versely, e,  yea,  my  tongue  (ever)  shall  not  discourse  deceitfully : 
E.  v..  My  lips  shall  not  speak  wickedness,  nor  my  tongue  utter 
deceit. 

Job  27  :  8  ;  Heb.,  M,  then,  what  hope  of  profane,  M,  when,  ibtso, 
shall  cut  ofi",  ki,  when,  shall  draw  out,  God  en-phsh,  the  breath,  of 
him.  [In  Job  6  :  9,  the  Heb.  uses  this  verb,  btso,  the  verb  first  used 
in  this  verse;  the  Heb.  there  is,  cuts  ofi"  me:  and  in  Isai.  38 :  12, 
cut  oiF  me  from  the  thrum :  An  image,  says  Ges.,  taken  from  a 
Aveaver  who  cuts  Off  his  finished  work  from  the  beam.  In  Job  6  :  9, 
and  Isai.  38  :  12,  me,  is  added ;  but  in  Job  27  :  8,  the  Heb.  is,  cut 
off,  and  draw  out,  en-phsh  of  him.     The  Heb.  Jci  is  used  three  times 


104  THEOLOGY   OF   THE    BIBLE. 

in  the  verse :]  The  Gr,  does  not  \\&g  psucJie  in  Job  27 :  8  :  It  gives, 
And  what  then  (is)  hope  to  profane,  when  he  awaiteth?  [i.  e.,  await- 
eth  death  ?]  Lat.,  Verily,  what  is  hope  of  hypocrite,  if  covetously 
he  take,  or,  plunder,  and  God  shall  not  acquit  anima  of  him  [i.  e., 
him]  ?  Douay,  For  what  is  the  hope  of  the  hypocrite  if  through 
covetousness  he  take  by  violence,  and  God  deliver  not  \i\?,  soul? 
Ital.,  For,  Avhat  (shall  be)  the  hope  of  the  hypocrite,  when,  after  that 
he  shall  goods,  or,  property,  have  gained,  God  strappera  fuori^  shall 
snatch  forth,  the  anima  of  him  ?  E.  V.,  For  what  (is)  the  hope  of 
the  hypocrite,  though  he  hath  gained,  when  God  taketh  away  his 
soul  ?  [There  is  nothing  in  the  Hebrew  or  in  the  Greek  from  which 
"  though  he  hath  gained,"  or  the  equivalent  expressions  in  the  other 
versions,  could  come.     The  Heb.  above  given  is  all  the  verse.] 

Job  30:  15;  Heb.,  Are  turned  upon  me  hleut^  bringings  to 
nothing,  or,  sudden  destructions ;  they  pursue  like  ru-ach^  a,  or, 
the  wind,  7idhe,  the  free  will,  readiness  of  mind,  of  me :  Gr.,  Are 
turned  upon  me  the  anguishes  [anguishes,  without  our  article] ;  .  .  . 
of  me  the  elpis,  hope,  reliance,  purpose,  like  pneuma,  a  wind:  Lat., 
I  am  brought  to  nothing ;  thou  hast  taken  away  as  a  wind  my  de- 
sire, or,  longing :  Douay,  I  am  brought  to  nothing :  as  a  wind  thou 
hast  taken  away  my  desire :  Ital.,  Terrors  are  turned  against  me, 
they  pursue  my  anima  as  the  wind  :  E.  V.,  Terrors  are  turned  upon 
me :  they  pursue  my  soul  as  the  wind. 

Job  30:  16;  Heb.,  Yea,  now  ol,  upon,  or,  over,  me  pours  itself 
out  en-phsh  of  me.  [The  reflex  form  of  the  verb  is  used  here.  Ges., 
under  shph/c,  gives,  "  pours  itself  out  in  complaints,"  citing  this  v. 
and  others.  Perhaps,  "  in  tears"  would  be  better.  In  afterwards 
rendering  Isai.  38  :  15, 1  found  in  Ges.,  under  ol,  citing  Job  30 :  16, 
"  Here  also  should  the  expression  be  referred  which  has  been  vari- 
ously explained,  'my  soul  pours  itself  upon  me,'  "  i.  e.,  says  he,  be- 
ing poured  out  into  tears,  it  wholly  covers  me,  as  it  were,  with 
them.]  :  Gr.,  30:  16,  the  psuche  of  me:  Lat.,  Now,  indeed,  in,  or, 
within,  myself  pineth  away  my  anima :  Douay,  And  now  my  soul 
fadeth  within  myself:  Ital.,  And  now  my  anima  is  shed,  or,  poured 
out,  upon  me :  E,  V.,  And  now  my  soul  is  poured  out  upon  me. 

Job  30  :  25 ;  Heb.,  Whether  not  have  wept  I  for  afllicted  of 
day  ?  grieved  en-phsh  of  me  on  account  of  needy  ?  [en-phsh  of  me 
and  I  mean  the  same.]  The  Greek  does  not  use  jip5?/cA5  .*  It 
gives,  But  I  on  account  of  every  feeble  have  wept,  I  have  sighed 
seeing  man  in  necessity :  Lat.,  I  wept  in  time  past  concerning  him 
who  was  brought  low,  and  compassionated  my  anima,  the  poor : 


THEOLOGY   OF   THE   BIBLE.  105 

Douay,  I  wept  heretofore  for  him  that  was  afflicted,  and  ray  soul 
had  compassion  on  the  poor.  [The  Greek,  Lat.  and  Douay,  give 
an  affirmation  for  the  interrogative  form  of  the  Hebrew :  that  is  the 
sense  of  such  Hebrew  interrogations.]  Ital.,  Not  wept  I  because 
of  him  that  led  hard  life  ?  my  anima,  not  was  grieved  she  for  the 
poor  ?  E.  v.,  Did  not  I  weep  for  him  that  was  in  trouble  ?  was  (not) 
my  soul  grieved  for  the  poor  ? 

Job  31 :  30;  Heb.,  w,  But,  not  have  given,  or,  applied,  I  to  sin 
hk^  the  palate,  of  me  by  asking  with  curse  en-phsh  of  him :  Ges., 
under  hk,  renders,  "  For  I  have  not  sufiered  my  palate  to  sin,"  citing 
this  verse ;  and  citing  this  verse  under  shal,  renders  "  by  asking 
with  a  curse  his  life,"  i.  e.,  says  he,  for  his  death;  compare,  says  he, 
Jonah  4  :  8,  giving  the  Heb.  there,  u  ishal  en-phsh  of  him  I  tmit ; 
which  under  shal,  he  renders,  "and  he  desired  death  for  himself:" 
The  Ital.  and  E.  V.  there  is,  himself  to  die.  Ges.  also  cites  1  Kings 
19:4,  see  it  given  before  in  its  place.  Under  hk  he  cites  Pro  v.  8  : 
V,  and  renders,  "  For  my  palate  shall  speak  the  truth,"  and  he  says 
the  palate  is  i»sed  for  the  organ  of  speech,  citing  Ps.  119  :  103.  [The 
Heb.  there  is.  How  pleasant  to  palate  of  me  to  speak  of  thee ;  than 
honey  to  mouth  of  me.  The  Lat.,  the  Douay,  the  Ital.,  and  E.  V., 
miss  the  idea  there.]  The  Gr,  in  Job  31 :  30  does  not  nsepsuche: 
it  gives,  simj^ly,  the  curse  of  me  :  Lat.,  But  not  have  I  given  to  sin 
my  throat,  that  I  should  ask  cursing  anima  of  him  :  Douay,  For  I 
have  not  given  my  mouth  to  sin,  by  wishing  a  curse  to  his  soul: 
Ital.,  Even  not,  moreover,  have  I  brought  my  palate  to  sin,  by  to 
ask  his  death  with  curse :  E.  V.,  Neither  have  I  suffered  my  mouth 
to  sin  by  wishing  a  curse  to  his  soul. 

Job  31  :  39 ;  Heb.,  .  .  .  u,  or,  en-phsh  of  lords  of  it  have  caused 
to  breathe  out  I :  Gv.,  j)suchen  kuriou,  breath  of  owner,  or,  lord,  of 
the  land  taking  out  eluplsa,  have  I  grieved,  distressed,  afflicted, 
perturbed,  saddened :  Lat.,  animam,  the  breath,  of  the  husband- 
men of  it  affiixi,  have  I  grieved,  vexed,  afflicted,  disquieted,  trou- 
bled, perplexed :  Douay,  afflicted  the  soul  of  the  tillers  thereof:  Ital,, 
if  I  have  made  to  sigh  the  anima,  breath,  of  its  lords  :  E.  V.,  or 
have  caused  the  owners  thereof  to  lose  their  life ;  (Margin,  "  caused 
the  soul  of  the  owners  thereof  to  expire,  or,  breathe  out.")  [or,  in 
such  position,  means  that  is.~\  (Ges.,  under  nphh,  says,  the  Heb. 
here  is  "  a  hyperbolical  expression  for,  to  extort  sighs,  to  torment 
miserably.") 

Job  32 :  20  ;  Heb.,  I  will  speak  u,  that,  irurach,  [from  the  verb 
ru-ach,  to  breathe,  respire,  (i.  e.,  breathe  back,)  an  onomatopoietic, 


106  THEOLOGY   OF  THE   BIBLE. 

says  Ges.]  I  may  breathe  back  into  me :  [We  have  the  same  ex- 
pressed with  en-phsh  also.]  The  Greek  is,  I  will  speak,  that  I  may 
be  revived,  or,  refreshed :  Lat.,  and  respirabo,  I  shall  fetch  breath, 
be  refreshed,  a  little :  [This  Lat.  verb  is  from  re,  back,  or,  again, 
and  s^nro,  to  breathe ;  from  which  verb  spiro  is  the  Lat.  noun  s^n- 
ritus,  breath ;  and  the  Ital.  sjnrito  is  the  Lat.  spiritns  with  the  Ital. 
termination.]  :  Douay,  I  will  speak,  and  take  breath  a  little :  Ital,, 
I  will  speak  therefore,  and  I  shall  have  some  respirazione,  respira- 
tion [i.  e.,  breathing  back]  :  E.  V.,  I  will  speak,  that  I  may  be  re- 
freshed. 

Job  33:4;  Heb.,  ru-ach,  the  breath,  of  God  made  me,  u  nshme 
of  the  Almighty  gave  me  life.  [This  is  the  substance,  in  short,  of 
"Gen.  2:  7,]:  The  Gr.,  gives  pneiima  for  ru-ach,  and  pnoe  for 
nshme :  The  Lat.  gives  spiritus  for  pneuma,  and  spiraculum  for 
pnoe :  The  Douay  is.  The  JSpirit  of  God  made  me,  and  the  breath 
of  the  Almighty  gave  me  life:  Ital.,  The  Spirito  of  God  me  hath 
made,  [The  Ital.  expression  for  made']  e  the  breath  of  the  Almighty 
to  me  hath  given  [gave]  life:  E.  V.,  The  Spirit  of  God  hath  made 
me,  and  the  breath  of  the  Almighty  hath  given  me  life. 

Job  33 :  6,  '6  ;  Heb.  v.  5,  If  thou  be  able,  answer  me,  set  in  or- 
der to  face  of  me,  set  yourself,  or,  take  your  stand :  v.  6,  Heb.,  Lo 
I  as  mouth  of  thee  in  power;  from  clay  was  nipped  off  also  I. 
[Ges,,  under  qrts,  cites  this  verse,  giving  the  Heb.,  and  renders,  "I, 
too,  was  nipped  off  from  the  clay,"  an  image,  says  he,^taken  from 
a  potter,  who  pinches  off  a  piece  from  the  mass  of  clay,  to  make  a 
vessel.]  :  The  Gr.  is,  v.  5,  If  thou  be  able,  give  to  me  apoJcrisin, 
an  answer,  in  opposition  to  these  [what  the  speaker  is  about  to  say] 
undertake,  stand  up  against  me,  and  I  against  thee :  v.  C,  Out  of 
clay  art  formed,  or,  fashioned,  thou,  as  hai,  also,  I,  out  of  the  same 
are  we  formed,  or,  fashioned.  [The  Gr.  divides  the  verses  differ- 
ently from  the  division  of  them  in  my  copy  of  the  Heb.]  :  The  Lat. 
and  Douay,  are,  v.  5,  If  thou  canst,  answer  me,  and  stand  up  against 
my  face :  v,  6,  Behold  God  hath  made  me  as  well  as  thee,  and  of 
the  same  clay  I  also  was  formed :  Ital.,  v.  5,  If  thou  canst,  answer 
me;  set  thyself  in  order  against  me,  and  present  thyself  yet,  or, 
moreover :  v.  6,  Behold,  I  (am)  to  God,  as  thou ;  also  I  am  been 
drawn  from  the  clay :  E.  V.,  v.  5,  If  thou  canst  answer  me,  set  (thy 
words)  in  order  before  me ;  stand  up :  v.  6,  Behold,  I  (am)  accord- 
ino-  to  thy  wish  in  God's  stead :  I  also  am  formed  out  of  the  clay. 
[Whence  the  E.  V.  could  have  got  "  I  (am)  according  to  thy  wish 
in  God's  stead''"'  I  cannot  conjecture.     I  see  how  the  Lat.  got  God, 


THEOLOGY    OF   THE   BIBLE.  107 

and  thence  the  Douay,  God ;  and  hoAv  the  Ital.  got  God.  The 
Heb.,  after  its  words  "  as  mouth  of  thee  "  has  the  preposition  /,  in, 
to,  by,  and  other  significations,  and  the  noun  «?,  written  in  the 
Heb.  lal.  Under  al,  Ges.  cites  Prov.  3  :  27;  Mic.  2:1;  Deut.  28: 
32;  Nehem.  5  :  5  ;  in  each  of  which  he  gives,  for  lal^  in  the  power 
of:  and  see  the  E.  V.  of  those  verses.  And  he  says,  al  is  sometimes 
used  for  God.  Hence  the  Ital.  for  lal  gives  to  God,  in  v.  6.  The 
Lat.  and  the  Douay  give  only  God ;  giving  nothing  for  the  prepo- 
sition I.  The  Gr.  does  not  give  God  in  the  verse.  Under  I  Ges. 
cites  this  verse,  Job  83 :  6,  and  gives  the  Heb.  words,  ani  hphik 
lal,  above  rendered,  "  I  as  mouth  of  thee  in  power ; "  and  he  ren- 
ders them  thus,  "  I  am  even  as  thou  (created)  by  God,"  inserting  the 
word  created ;  and  giving  as  thou  for  the  Heb.  as  'tnouth  of  thee. 
This  would  be  consistent  with  his  rendering  of  the  other  part  of 
the  verse,  "  I,  too,  was  nipj)ed  ofi"  from  the  clay,"  i.  e.,  was  fashion- 
ed by  God  ont  of  clay.  But  the  E.  V.  rendering  is  totally  difierent 
from  any  other  that  I  know  of.] 

Job  33  :  18;  Heb.,  He  holdeth  in,  or,  restraineth,  eii-jyhsh  oi  him. 
from  pit,  u,  yea,  hie,  breath,  or,  life,  of  him  from  ober,  going  away, 
by  sword :  Gr.,  He  hath  restrained  the  psuche  of  him  from  death  : 
Lat.,  aniinam  of  him  from  corruption  :  Douay,  Rescuing  his  soxd 
from  corruption,  and  his  life  from  passing  to  the  sword :  Ital,  To 
save  his  anima  from  the  fossa,  trench,  grave,  and  cause  that  his 
life  pass  not  by  the  sword :  E.  V.,  He  keepeth  back  his  soid  from 
the  pit,  and  his  life  from  perishing  by  the  sword. 

Job  33  :  20  ;  Heb.,  it,  And,  ze')n,  regardeth  as  stinking,  or,  loath- 
eth,  hie,  the  breath,  of  him  food  of  him,  u,  yea,  en-phsh  of  him,  food 
of  desire,  [i.  e.,  desirable  food,] :  The  Gr.  is,  Indeed  any  food  of 
bread  he  is  not  able  to  receive,  Jcai,  even,  the  psuche  of  him,  food 
he  set  his  heart  upon,  or,  longed  for:  Lat.,  ...  in  his  life,  and  to 
anima,  of  him,  &c. :  Douay,  Bread  becoraeth  abominable  to  him  in 
his  life,  and  to  his  soul  the  meat  which  before  he  desii'ed :  Ital., 
And  his  life  made  him  detest  food,  e,  yea,  or,  and,  his  aniraa  victu- 
als, or,  food,  desirable  :  E.  V.,  So  that  his  life  abhorreth  bread,  and 
his  soxd  dainty  meat.  [It  is  j)lain,  that  the  Lat.,  Ital.,  Douay,  and 
E.  v.,  life  is  not  the  proper  word  here  :  The  Heb.  hie,  breath,  is 
what  loatheth,  i.  e.,  regardeth  as  stinking.] 

Job  33  :  22  ;  Heb.,  u,  yea,  was  brought  near  to  shld,  pit,  sepul- 
chre, grave,  en-phsh  of  him,  xi,  yea,  his  life  to  dead :  Gr.,  Yea,  was 
brought  near  to  death  the  psuche  of  him,  yea,  the  life  of  him  en,  in, 
or,  on,  or,  at,  hades :  Lat.,  Hath  drawn  near  to  corruption  anima 


108  THEOLOGY   OF   THE  BIBLE. 

of  him,  et^  even,  life  of  him  to  deadlies :  Ital.,  e,  yea,  his  anima  ap- 
proached, or,  came  near,  to  the  fossa,  e,  yea,  his  life  to  the  {mali, 
bad,)  mortals :  Douay,  His  soul  hath  drawn  near  to  corruption,  and 
his  life  to  the  destroyei'S  :  E.  V.,  Yea,  his  soul  draweth  near  unto  the 
grave,  and  his  life  to  the  destroyers.  [It  is  a  wonder  that  the  E.  V. 
did  not  take  the  Ital.  here,  instead  of  the  Douay,  and  interpolate 
bad  for  the  Ital.  interpolated  word  mali,  and  give,  his  life  to  the 
(bad)  mortals.  That  would  suit  Bishop  Hobart  and  the  bishops  he 
cites  in  his  support,  as  we  shall  see ;  and  would  suit  even  the  or- 
thodox of  other  sects.  For  they  say  that  what  they  call  souls, 
spirits,  ghosts,  live,  and  that  some  are  bad,  and  go  to  a  bad  place. 
The  Heb.  en-phsh  to  the  grave,  and  life  to  dead,  the  dead,  mean  the 
same.] 

Job  33  :  24  ;  E.  V.,  .  .  .  deliver  /w'mfrom  going  down  to  the  pit, 
Heb.  shht,  the  same  word  used  in  the  jireceding  verse,  where  the 
E.  V.  has  en-phsh  of  him  [i.  e.,  him]  to  the  grave.  The  Greek  here 
has,  into  death,  where,  for  the  same  Hebrew  v/ord  used  in  v.  22,  it 
has  hades. 

Job  33 :  28 ;  Heb.,  He  preserved,  or.  Preserve,  en-j^hsh  of  me 
from  going  into  shht,  pit,  grave,  and  life  of  me  on  light  shall  look : 
Gr.,  Save  from  death  psychln  of  me,  not  to  go  m,e  [i.  e.,  so  that  I 
go  not]  into  corruption,  [for  the  Heb.  shht],  and  the  life  of  me  light 
shall  behold :  Lat.,  He  hath  set  free,  or,  exempted,  his  anima,  that 
it  should  not  go  into  interitum,  extinction,  death,  &c. :  Douay,  He 
hath  delivered  his  soul  from  going  into  destruction,  that  it  may 
live  and  see  the  light :  Ital.,  (So  God)  riscuotera,  will  redeem,  ran- 
som, get  loose,  his  anima,  that  it  not  pass  into  the/bssa,  and  his 
life  shall  see  the  light :  E.  V.,  He  will  deliver  his  soul  from  going 
into  the  pit,  and  his  life  shall  see  the  light. 

Job  33 :  30 ;  Heb.,  For  that  to  restore,  or,  bring  back,  en-phsh 
of  him  from  shht,  pit,  grave,  to  light  in  light  of  living :  Gw,  kai, 
yea,  or,  and,  he  hath  preserved,  or,  delivered,  the^;sMcA5  of  me  from 
death  [for  the  Heb.  shht],  that  the  zoe,  breath,  of  me  in  light  may 
praise  him :  Lat.,  That  he  may  call  back,  or,  withdraw,  animas  of 
them  from  corruption  [for  Heb.  shht],  and  enlighten  them  with 
light  of  living :  Douay,  That  he  may  withdraw  their  souls  from 
corruption,  and  enlighten  them  with  the  light  of  the  living:  Ital., 
To  draw  back  his  anima  from  the  fossa,  that  it  may  be  illuminated 
with  the  light  of  the  living :  E.  V.,  To  bring  back  his  soul  [i.  e., 
him]  from  the  pit,  to  be  enlightened  with  the  light  of  the  living. 

Job  34  :   14 ;  Heb.,  If  he  set  upon,  or,  against,  him,  or,  it,  [i.  e.. 


THEOLOGY   OF  THE   BIBLE.  109 

every  flesh  in  v.  15:  the  Heb.  has  no  neuter  gender.]  lb  of  him, 
ru-ach  of  him  u  nshme  of  him  to  himself  draw  back, 

Job  34  :  15  ;  Heb.,  ighuo,  will  breathe  out,  exspire,  every  flesh  at 
once,  or,  together,  lo  man,  ol,  upon,  dust  shall  return :  [The  verb  ghuo 
used  in  this  verse  is  the  verb  used  in  other  passages  where  the  E.V. 
has,  give  up  the  ghost.  Ges.,  under  ol,  says,  It  is  used  not  only  of 
the  surface  of  the  ground,  but  also  in  the  grave,  where  the  dead 
both  lie  upon  the  dust  and  under  it,  citing  Job  20  :  11  ;  21  :  26.] 
The  Gr.  is,  v.  14,  For  if  he  will  to  suppress,  or,  restrain,  and  the 
pneuma  para,  of,  proceeding  from,  him  to  withhold ;  [This  is  all 
the  Greek  gives  in  the  verse  ;  it  contains  all  the  sense ;  for  the 
Heb.  ru-ach  and  nshme  mean  the  same,  namely,  breath.]  v.  15,  will 
end,  terminate,  every  flesh  [every  breathing  flesh,  of  course,]  con- 
cordantly  :  de,  indeed,  every  brotos,  mortal,  perishable,  into  earth, 
or,  ground,  will  drop  oft",  from  whence  also  it  was  formed,  fashioned, 
figured:  The  Lat.  has  spiritus,  breath,  for  the  Heb.  ru-ach,  and 
flatus,  hresith,  fov  the  Heb.  nshme/  and  in  v.  15  has,  every  flesh, 
&c. :  Ital.,  V.  14,  If  he  set  mind  to  man,  he  would  draw  back  to 
himself  his  alito,  breath,  e  his  soflio,  breath,  or,  blowing  ;  [giving 
alito  and  soffio  for  the  Heb.  ru-ach  and  nshme  ;  shewing  that  they 
each  mean  breath  ;  and  we  have  seen  the  Ital.  anima,  Douay  and 
E.  V.  soul,  where  the  Heb.  has  nshme.'\  V.  15,  Every  flesh,  &c. : 
Douay,  v.  14,  If  he  set  his  heart  to  him,  (and  the  Lat.  gives,  to 
him^  he  shall  draw  his  spirit  and  breath  unto  himself:  v.  15,  All 
flesh  shall  perish  together,  and  man  shall  return  into  ashes  :  E,  V., 
Ifbesethis  heart  vi^ow  man,  (margin,  upon  hhn^  (if)  he  gather 
unto  himself  his  spirit  and  his  breath  ;  v.  15,  All  flesh  shall  perish 
together,  and  man  shall  turn  again  into  dust.  [The  E.  V.  is  taken 
partly  from  the  Ital.,  and  partly  from  the  Douay ;  it  gives  'inan  in 
V.  14,  after  the  Ital.,  and  gives  All  flesh,  &c.,  after  the  Douay.] 

Job  .36  :  14 ;  Heb.,  Let  die  in  youth  en-phsh  of  them,  yea,  life 
of  them  with  qdshim,  prostituting  themselves  in  honour  of  Astarte 
or  Venus.  [See  the  noun  qdsh  in  Ges.]  :  Gr.,  Let  die  thus  in  youth 
the  psuche  of  them,  indeed  the  life  of  them  wounded  by  piercing 
by  aggelon,  angels,  messengers,  announcers,  by  way  of  omen  :  Lat., 
Let  die  in  tempest  anima,  of  them,  et,  even,  life  of  them  among  las- 
civious :  Douay,  Their  soxd  shall  die  in  a  storm,  and  their  life 
among  the  efleminate:  Ital.,  ^\\^\x  person  shall  die  in  youth,  e,  yea, 
or,  and,  their  life  among  the  cinedi  [Probably  from  cignere,  to  em- 
brace,] among  the  embracing :  E.  V.,  They  die  in  youth,  and  their 
life  (is)  among  the  unclean. 


110  THEOLOGY   OF   THE   BIBLE. 

Job  37:  10;  Heb.,  From,  or,  by  means  of,  nshme  of  God  is 
given  ice  :  Gr.,  pnot :  Lat.,  Bloioing  God,  congealeth  ice,  or,  frost : 
Douay,  When  God  bloweth  there  cometh  frost :  Ital.,  God  with 
his  soffio^  breath,  or,  blowing,  [wind  is  called  the  breath  of  God,  as 
many  passages  shew,]  produceth  ice :  E.  V.,  By  the  hreath  of  God 
frost  is  given. 

Job  38  :  39;  Heb., .  .  .  w,  yea,  A/e,  [sound  it  chay-ah^  breath, 
[for  desire,  appetite,]  of  yonng  lions  wilt  thou,  or,  canst  thou,  sa- 
tisfy ?  Gr.,  XhOi psuclias  of  &c.  ?  Lat.,  animam of  jSocI  Ital.,  e,  yea, 
wilt  thou  satisfy  the  greediness,  or,  desire,  of  the  young  lions? 
Douay,  and  satisfy  the  appetite  of  her  whelps  ?'E.  V.,  or  fill  the 
appetite  of  the  young  lions  ?  [This  verse  shews  that  the  Heb.  verb 
chay-ah  means  to  breathe,  as  Ges,  says ;  and  that  the  noun  chay-ah 
means  breath.] 

Job  41 :  21 ;  Heb.,  v.  13,  Heb.,  en-phsh  of  him  live  coals  kindleth  : 
Gr.,  The  psuche,  of  him:  Lat.,  v.  12,  halltxis,  the  breath,  of  him: 
Douay,  v.  12,  His  hreath:  Ital.,  v.  21,  His  alito,  breath,  kindleth 
coals  :  E.  V.,  v.  21,  His  hreath  kindleth  coals.  [We  thus  see,  that 
en-phsh  and  nshme,  Gr.,  psuche  and  pnoe,  mean  the  same,  namely, 
breath  :  See  preceding  verses  wliere  the  Gr.  pnoe,  Ital.,  and  E.  V., 
hreath,  is  given  for  nshme.  And  in  this  verse  the  Lat.,  the  Douay, 
the  Ital.,  and  the  E.  V.,  give  hreath  where  the  Gr.  is  psuche,  and 
the  Heb.  en-phsh.^ 


PSALMS. 


Psalms  3:2;  Heb.,  Many  say  oi  en-phsh  of  me  [i.  e.,  of  me,  and 
so  says  Ges.,  under  eti-phsh^,  no  help  for  him  in  God. 

Ps.  6:2;  Heb.,  .  .  .  for  nhleu,  are  withererl,  or,  faint,  otsm,  the 
bones,  of  me  [for,  I  am  Avithered,  or,  I  faint]  :  Gr.,  etarachthen,  are 
thrown  into  confusion,  perturbed,  vexed,  troubled :  Lat,,  are  put  in 
confusion,  or,  troubled,  disquieted :  Douay,  are  troubled :  Ital.,  are 
wholly  lost :  E.  V.,  for  my  bones  are  vexed. 

Ps.  6:3;  Heb.,  ii,  yea,  or,  even,  en-phsh  of  me  nhle  [the  same 
verb  used  v.  2],  is  withered,  or  fainteth,  exceedingly :  Gr.,  Jcai,  the 
psuche  of  me  etarachthe  [the  same  verb  used  in  v.  2],  exceedingly : 
Lat.,  et  my  anima  is  put  in  confusion,  or,  &c.,  as  in  v.  2  :  Douay, 
My  soul  is  troubled  exceedingly :  Ital.,  My  anim,a  ezlandio,  even. 


THEOLOGY   OF   THE  BIBLE.  Ill 

or,  also,  is  greatly  missed,  or,  lost :  [the  same  verb  used  in  v.  2,]  : 
E.  v..  My  soul  is  also  sore  vexed. 

Ps.  6:4;  shuhe,  Bring  back,  restore,  renew,  Jehovah,  hltse,  set 
free,  en-phsh,  the  breath,  of  me,  [i.  e.,  cause  me  to  breathe  freely, 
equivalent  to  Heb.  expressions  before  seen,]  preserve  me,  &c. :  Gr., 
Turn  back,  0  kurios^  free  thepswc/ie  of  me,  preserve  me,  &c. :  Lat., 
turn  about,  or,  turn  back,  0  dominiis,  (et)  free  my  anima  ^  salvum, 
sound,  well,  in  good  health,  make  me  &c. :  Douay,  Turn  to  me,  O 
Lord,  (and)  deliver  my  soul :  O  save  me  &c, :  Ital.,  Let  turn  back, 
O  Signore  ;  redeem,  or,  get  loose,  my  anhna ;  save  me  &c. :  [The 
Ital.  rivolgitl  might  be  rendered,  turn  back  thyself,  or,  turn  thyself; 
but  the  rendering  I  have  given  for  it  agrees  with  the  Heb.  and  the 
Greek,  and,  striking  out  the  Lat.  et  interpolated,  with  the  Lat,  also ; 
and  see  perseguiti  in  Ps.  V  :  5.]  E.  V.,  Return,  O  Lord,  deliver  my 
50?^^;  O  save  me  &c.  [The  Douay,  and  the  E.  V.,  miss  the  sense 
of  the  verse.] 

Ps.  7:1;  Heb., .  .  .  preserve  me  from  every  pursuing  me,  and 
prosper  me  / 

Ps.  7:2;  Heb.,  Lest  he  tear  in  pieces  as  a  lion  en-phsh  of  me 
[i.  e.,  me]  :  Gr.,  the  |:)swcAe  of  me ;  Lat.,  my  anima :  Ital.,  my  ani- 
ma :  Douay  and  E.  V.,  my  soul. 

Ps.  7:5;  Heb.,  Let  pursue  enemy  en-phsh  of  me  and  overtake 
w,  yea,  let  him  tread  down  to  arts,  the  earth,  or,  the  ground,  chay. 
the  breath,  [or,  life^  of  me ;  u,  yea,  hhud,  the  liver,  of  me  into  ophr. 
the  dust,  let  him  place :  [The  en-p>hsh  of  me,  and  the  chay  of  me 
and  the  Jchud  of  me,  mean  the  same,  namely,  wze.  Let  pursue  en- 
phsh  of  me  and  overtaJce,  is  a  mode  of  constructing  a  sentence  very 
common  in  the  Heb.  We  would  say,  let  enemy  pursue  and  os^er- 
take  en-phsh  of  me,  i.  e.,  me.']  Gr.,  the  psuche  of  me :  Lat.,  Let 
pursue  enemy  my  anim,a  and  take,  or,  catch :  Douay,  Let  the  enemy 
pursue  my  soid,  and  take  (it) :  Ital.,  perseguiti,  Let  persecute  pure, 
yet,  moreover,  besides,  the  enemy  my  anima,  e  (it)  reach  &c. :  E.V., 
Let  the  enemy  persecute  my  soul,  and  take  (it) ;  [The  Ital.,  and 
the  E.  v.,  by  their  yaox^  persecute,  miss  the  figure  used  in  the  Heb., 
that  of  hunting,  often  used  in  the  Heb.  in  such  connection.] 

Ps.  10 :  3  ;  Heb.,  For  glorieth  wicked  ol,  upon,  desires,  or,  long- 
ings, oi  en-phsh  of  him:  Gr.,  en,  upon,  or,  in,  the  eager  desires,  or, 
longings,  of  the  jysuche  of  him:  Lat.,  For  is  praised  sinner,  in,  or, 
concerning,  longings,  or,  cravings,  of  his  anima  :  Douay,  For  the 
sinner  is  praised  in  the  desires  of  his  soul:  Ital,,  For  the  wicked 
sigloria,  praiseth  himself,  or,  boasteth   himself,  or,  it   may  be,  is 


112  THEOLOGY    OF   THE   BIBLE. 

praised,  (for  the  Ital.  passive  is  formed  by  si  before  the  verb,)  of 
the  desires  of  his  anima :  E.  V,,  For  the  wicked  boasteth  of  his 
hearf'i  desire,  [Giving  heart  for  the  Ital.  and  Lat.  anima,  Douay, 
sonl,  Gr., psiiche,  Heb.,  en-phsh.] 

Ps.  10:  17;  Heb.,  Desires,  or,  longings,  of  hnmble  hast  heard 
thou,  Jehovah,  thou  wilt  make  straight  (metaphorically,  says  Ges,, 
upright,  just,)  lb,  the  heart,  soul,  mind,  of  them:  Gr.,  kardia : 
Lat.,  cor:  Ital.,  euore:  Douay  and  E.  Y.,  heart:  [The  single  word 
lb,  and  the  corresponding  word  in  the  different  versions,  expresses 
all  that  is  expressed  by  the  cumulated  words  sometimes  given.] 

Ps.  11:1;  Heb,,  b,  In,  or,  to,  Jehovah  have  flown  for  refuge  I; 
how  say  they  to  en-phsh  of  me,  [i.  e.,  to  me,]  fly  to  mountain  as 
sparrow?  Gr.,  to  the  psuche  of  me,  emigrate  to  the  mountains  as  a 
little  sparrow  ?  Lat.,  to  my  anima,  go  to  dwell  in,  or,  migrate  to, 
mountain  as  sparrow?  Douay,  to  my  soul:  get  thee  away  from 
hence  to  the  mountain  like  a  sparrow  ?  Ital.,  I  confide  myself  va, 
or,  upon,  the  Signore  ;  how  say  ye  to  my  anima  :  Fly  away  to  your 
mountain,  (as)  a  little  bird?  E.  V.,  In  the  Lord  put  I  my  trust: 
how  say  ye  to  my  soul.  Flee  (as)  a  bird  to  your  mountain  ? 

Ps.  11:  5;  Heb.,  Jehovah  tsdiq,\\\(i  straight  [i.  e.,just]  ibhn^ 
searcheth  out,  or,  proveth,  or,  watcheth,  u,  but,  unrighteous,  xi  a-heb, 
breathing  after,  wrong,  hateth  en-phsh  of  him :  [This  may  mean, 
the  en-phsh  of  Jehovah,  i.  e.,  Jehovah,  hateth  him ;  or,  he,  the  per- 
son spoken  of,  hateth  en-phsh  of  him,  i.  e.,  hateth  himself]  The  Gr. 
is,  but  who  embracing  injustice  hateth  the  of  himself  ^sz^eA5  [i.  e., 
hateth  himself]  :  Lat.,  but  who  loveth  iniquity  hateth  his  animam 
[accusative]  :  Douay,  the  Lord  liveth  .  .  .  ,  but  he  that  loveth  ini- 
quity hateth  his  own  soul :  Ital.,  The  Signore  searcheth,  or,  proveth, 
the  just ;  e,  but,  his  anima  hateth  the  wicked,  and  him  that  loveth 
violence  :  E.  V.,  but  the  wicked,  and  him  that  loveth  violence,  his 
soul  hateth. 

,  Ps.  13  :  2 ;  Heb.,  Until  when  shall  I  put,  or,  set,  counsels,  or, 
prudences,  on  en-phsh  of  me;  grief  in  lb  o^  me  of  day?  Gr.,  psuche, 
.  .  .  Icardia:  Lat.,  How  long  shall  I  put,  or,  set,  consilia,  counsels, 
or,  purposes,  concerning,  or,  in,  my  anima ;  grief  in  my  cor  by 
day  ?  Ital.,  Until  when  not  shall  I  do  other  Avholly  than  that  to 
advise  in  the  tnind,  e  perplex,  or,  trouble,  myself  in  the  cuore  f 
Douay,  How  long  shall  I  take  counsels  in  my  soul,  sorrow  in  my 
heart  all  the  day?  E.  V.,  How  long  shall  I  take  counsel  in  my  soul, 
(having)  sorrow  in  my  heart  daily  ?  [Why  does  E.  Y.  insert 
having  ?] 


THEOLOGY   OF   THE   BIBLE.  113 

Ps.  13:5;  Heb., .  .  .  shall  exiilt  lb  of  me  &c.,  [i.  e.,  I  will  ex- 
ult ;  lb  is  equivalent  to  e7i-phsh.'\ 

Ps.  16:  2  ;  Heb.,  Thou  hast  said  to  Jehovah,  Lord  of  me  thou  : 
The  Gr.,  the  Lat.,  and  the  Douay,  have,  I  have  said  &c. :  The  Ital. 
interpolates  0  my  anima,  thou  hast  said  <fec. :  And  the  E.  V.  inter- 
polates Omy  soul,  thoii  hast  said  &c. :  [We  thus  have  the  authori- 
ty of  the  Ital.,  and  the  E.  V.,  that  when  David  says,  en-phsh  of  me, 
Gr.  psuche  of  me,  E.  V.  O  my  soul,  he  means  himself ;  and  that  is 
so,  beyond  controversy:  he  means  by  O  David,  that  corporeal 
David  who  can  praise  God  with  mouth,  with  lips,  with  tongue, 
with  en-phsh,  breath.] 

Ps.  16:9;  Heb.,  Therefore  rejoiceth  lb  of  me,  ^^,  yea,  exulteth 
hhud,  the  liver,  of  me,  aph,  besides,  in  addition,  also,  5sAr,  the  flesh, 
of  me  [for  i"]  shall  lie  down  I,  to,  or,  in,  security,  or,  confidence. 
[  The  lb  of  me,  and  the  hbud  of  me,  and  the  bshr  of  me,  are,  respec- 
tively, used  for  I.  Before  this  was  put  in  type  I  saw  in  Geddes's 
"  General  answer  to  queries"  the  following  remarks  :  (Besides  the 
first  eight  books  of  the  Bible  he  gave  a  translation  of  the  Psalms, 
or  a  part  of  them.  I  think  it  is  not  to  be  found  in  this  country.) 
"My  having,  in  Ps.  16:  9,  translated,  my  Iwer  rejoiceth,  has  ex- 
posed me  to  a  number  of  critical  squibs  from  diflTerent  quarters ; 
and  even  from  babes  and  sucklings  in  criticism."  And  after  a  play- 
ful remark  or  two  in  reply,  he  says  :  "  It  is  evident  that  lb  and  hbd 
in  the  verse  are  parallel  terms.  We  must  therefore  render  them 
both  literally,  or,  both  metaphorically;  else  the  parallelism  will 
disappear.  Now  it  appears  to  me,  that  a  literal  rendering  here  best 
preserves  the  force  and  beauty  of  the  parallelism  ;  than  which,  per- 
haps, a  more  natural  one  can  hardly  be  conceived.  The  heart  and 
the  liver  ai'e  two  conspicuous  corresponding  parts,  the  one  placed  on 
the  right,  the  other  on  the  left  side  of  the  human  body.  How  fai- 
the  liver  is  really  affected  by  joy  or  grief,  I  must  leave  to  physiolo- 
gists and  anatomists  to  determine.  It  is  enough  for  me,  that  in 
the  estimation  of  the  Hebrew  writer  it  was  deemed  so.  Nor  was 
the  idea  peculiar  to  the  Hebrews.  We  find  the  same  notion  enter- 
tained, and  the  same  or  similar  expressions  used  by  the  most  ele- 
gant Greek  and  Roman  poets."  He  cites  Anac.  Od.  3  ;  Horace,  B. 
1,  Ode  3.  We  should  think,  that  a  competent  knowledge  of  the 
functions  of  the  liver,  with  a  little  experience  of  the  effect  produced 
on  the  feelings  by  sluggishness  in  its  action,  and  of  the  sense  of 
alertness  resulting  from  its  restoration  to  the  quickness  of  healthy 
action,  could  not  fail  to  shew  the  naturalness  and  beauty  of  this 


114  THEOLOGY   OF   THE   BIBLE. 

Heb.  use  of  it.  In  Gen.  49:6,  before  given,  the  E.  V.  for  khd 
gives  honour.  In  this  verse,  Ps.  16:  9,  and  in  Ps.  57:  8,  and 
108 :  1,  where  the  Heb.  word  is  the  same,  it  gives,  glory.  Geddes 
asks,  "  What  parallelity  is  there  between  heart  and  glory.  Besides, 
my  glory  rejoiceth,  is  as  absurd  as  Tny  joy  rejoiceth.''''  So  in  Gen. 
49  ;  6,  khd  and  en-phsh  ai'e  parallel  terms,  whether  7}%y  liver,  or 
'mine  honour,  or  m,y  glory,  be  given  for  khd  of  me.] 

Ps.  16  :  10;  Heb.,  ki,  that,  not  wilt  thou  ozb,  leave,  desert,  for- 
sake, en-pJish  of  me  [i.  e.,  mej  in  shaul,  the  grave,  not  wilt  thou 
give  hsid,  the  excellent,  pious,  of  thee  to  experience  shhf,  the  pit, 
sepulchre  :  [i.  e.,  the  eifects  of  the  sepulchre,  namely,  corruption]  : 
Gr.,  hoti,  that,  not  egkataleipsei  wilt  thou  abandon,  forsake,  leave 
behind,  Ihepsuche  of  me  [i.  e.,  me]  in  hades,  the  grave,  oude,  not 
at  all,  wilt  thou  give,  or,  permit,  the  sanctified,  or,  pioiis,  of  thee  to 
see  [i  e.,  to  experience,  sufl'er,]  diapthoran,  destruction,  corruption: 
Lat.,  Since  that  not  wilt  thou  leave,  or,  abandon,  forsake  utterly, 
my  anim,a  in  inferno,  the  lying  below,  nee,  not  so  much  as,  wilt 
give,  or,  suffer,  thou  thy  holy,  or,  pious,  to  see  corruption :  Ital., 
For,  or,  since,  thou  not  lascerai,  wilt  leave,  forsake,  abandon,  my 
anhna  in  the  sepolcro,  sepulchre,  (e)  not  wilt  thou  permit,  or  suffer, 
that  the  thy  Holy  feel  the  corruption  of  the  fossa,  grave,  trench  : 
[The  Ital.  thus  making  my  anima  in  the  sepulchre  equivalent  to, 
thy  Holy  feel  the  corruption  of  the  grave.  And  it  is  plain,  that  to 
leave  the  en-psh,  Gr.  psuche,  Lat.  and  Ital.  anhna  of  any  one,  the 
Hebraism  for  him,,  in  the  grave,  is  equivalent  to  suffering  him  to 
experience  the  corruj)tion  of  the  grave.]  The  Douay  is.  Because 
thou  wilt  not  leave  m,y  soul  in  hell ;  nor  wilt  thou  give  thy  Holy 
One  to  see  corruption  :  E.  V.,  For  thou  wilt  not  leave  my  soul  in 
hell ;  neither  wilt  thou  suffer  thine  Holy  One  to  see  corruption.  [See 
Acts  2  :  27,  31,  given  in  their  order.  After  rendering  the  Heb.  as 
above,  to  experience  the  \At,  sepulchre,  I  found  that  Ges.,  under 
shht,  renders,  "to  see,  i.  e.,to  experience,  the  sepulchre,"  citing  this 
verse,  and  Ps.  49  :  9.  The  Heb.  in  Ps.  49  :  7  and  9  is.  Ah,  a  bro- 
ther, or,  kinsman,  not  ransoming  shall  ransom  a  man,  not  shall  give 
to  God  to  expiate  him;  v.  9,  u.,  that  he  may  live  forever,  not  may 
see,  experience,  that  shht,  pit,  sepulchre,  (i.  e.,  the  effects  of  the 
pit,  corruption,  forever.)  In  Job  17:  13,  the  same  Heb.  word 
shaul  is  used,  and  the  Gr.  there  gives  hades  ;  the  Lat.,  infermis  ; 
the  Douay,  Ae^^y  the  Ital.,  sepolcro;  the  ^.Y.,  the  grave.  And  in 
Job  17  :  16,  the  Heb.  has  the  same  word;  and  the  Gr.  there  gives 
hades  J  the  Lat.,  2w/(grm<s  /  the  Douay, /» 2*^/  i'hQ  ItoX.,  i\\Q  sejoolcro  ; 


THEOLOGY   OF   THE   BIBLE.  115 

the  E.  v.,  the  pit.  And  in  Job  33  :  18,  the  Heb.  is,  He  preserveth 
en^hsh  of  him.  (i.  e.,  him)  from  shht,  the  pit,  sepulchre:  Gr.,  the 
psuche  of  him  from  death :  Lat.,  animam  of  him  from  corruption : 
Douay,  his  soul  (j.  e.,  him)  from  corruption  :  Ital.,  to  save  his  ani- 
ma  from  the  fossa,  grave,  trench :  E.  V.,  He  keepeth  back  his  soul 
from  the  pit.  And  in  Job  33  :  24,  the  Heb.  is,  ...  preserve  him 
(equivalent  to  en-phsh  of  him  in  v.  18)  from  going  down  into  shht, 
the  i3it,  sepulchre:  Gr.,  to  death:  Lat.,  and  Douay,  to  corruption: 
Ital,,  to  the  fossa :  E.  V.,  to  the  pit.  (Ges.,  under  shht,  gives,  for 
shht,  the  grave,  citing  this  verse.)  And  in  Job  33  :  28,  the  Heb.  is, 
He  preserved,  or,  preserve,  en-phsh  of  me  (i.  e.,  me)  from  oher,  going 
away,  being  taken  away,  into  shht,  the  pit,  sepulchre,  u,  that,  or, 
and,  life  of  me  in  aur,  light,  (used  for  prosperity,  says  Ges.)  shall 
appear,  or,  on  prosperity  shall  look :  Gr.,  Preserve  psuch'en  of  me 
from  the  not  to  go  (we  say,  from  going)  into  diapthoran,  destruc- 
tion, corruption,  hai  the  life  oivaephos,  light,  (metaphorically,  says 
Donnegan,  joy,  health,)  shall  see:  Lat.,  He  hath  delivered  his  ayii- 
m,a,  that  it  go  not  into  interitum,  extinction,  but  living,  light  should 
see :  Douay,  He  hath  delivered  Jiis  soul  from  going  into  destruction, 
that  it  may  live  and  see  the  light :  Ital.,  (thus  God)  riscuotera,  will 
redeem,  ransom,  get  loose,  cause  to  escape,  his  anima,  that  it  pass 
not  into  the  fossa,  e  his  life  shall  see  the  light,  or,  see  light :  E.  V., 
He  will  deliver  his  soul  from  going  into  the  pit,  and  his  life  shall 
see  the  light.  (G  ,,,  citing  this  verse  under  ohr,  for  the  words  ohr 
h  shht  in  it,  gives,  "  perish  in  the  sepulchre.")  In  Job  33  :  30,  the 
Heb.  is.  To  restore,  or,  bring  back,  en-phsh  of  him  (i.  e.,  him)  from 
shht,  the  pit,  sepulchre,  grave:  Gr.,  the  psuche  of  me  from  death, 
(using  death  as  equivalent  to  the  grave,) :  Lat.,  That  he  may  call 
back,  or,  restore,  anim,aiin  of  them  from  corruption  {^nan  in  v.  29 
means  me?i)  :  Douay,  That  he  may  withdraw  their  sotds  from  cor- 
ruption :  Ital.,  To  draw  his  anima  from  i\iQ,fossa\  E.  V.,  To  bring 
back  his  soul  (i,  e.,  him)  from  the  pit,  &c.  In  Ps.  55  :  24,  E.  V.,  v. 
23,  we  have,  Heb.,  But  thou,  God,  wilt  bring  down  them  to  digged 
pit,  men  of  bloods  :  The  Gr.  uses  heva  phrear,  well:  Lat.,  into^)?<- 
teum,  well,  pit,  of  interitus,  extinction :  Douay,  into  the  pit  of  de- 
struction, bloody  and  deceitful  men,  &c. :  Ital.  But,  thou,0  God,wilt 
cause  to  descend,  go  down,  them  into  the  well  of  perdizione,  per- 
dition, destruction  ;  the  men,  or,  men,  of  blood  and  of  fraud,  &c. : 
E.  v.,  V.  23,  But  thou,  O  God,  shalt  bring  them  down  into  the  pit 
of  destruction :  bloody  and  deceitful  men,  &c.  [The  expression  in 
the  Douay,  bloody  men,  followed  by  the  English  Version,  does  not 


116  THEOLOGY   OF  THE   BIBLE. 

well  express  the  Heb.  inen  of  bloods,  i.  e.,  men  who  kill  bloods, 
equivalent  to  kill  en-phsh.^ 

After  I  had  given  in  public  lectures  the  teachings  of  the  Bible 
as  to  the  meaning  of  the  E,  V.  words,  soul,  spirit,  ghost,  hell,  &c., 
one  of  the  hearers,  a  churchman  in  full  communion,  asked  me  if  I 
had  ever  seen  a  certain  dissertation  of  Bishop  Hobart,  (deceased.) 
I  had  not.  He  told  me  where  I  could  borrow  it ;  and  I  borrowed  it. 
I  read  it  with  feelings  which  I  venture  to  say  the  reader  of  these 
pages  will,  in  some  degree  at  least,  experience,  when  I  shall  have 
given  what  I  have  to  say  of  that  dissertation  ;  which  an  Episcopal 
clergyman  afterwards  told  me  is  one  of  the  standards  of  the  Church. 
At  present  I  shall  only  inform  the  reader  how  Bishop  Hobart,  and 
the  bishops  he  cites  in  his  support,  read  this  verse  in  the  E.  V.,  Ps. 
16  :  10.  What  more  I  have  to  say  of  that  dissertation  will  come 
more  properly  under  the  words  Ghost,  and  Hell. 

The  reader  perceives  that  the  Douay  gives  the  word  nor,  and 
the  E.  v.,  the  word  neither,  between  the  two  clauses  of  the  verse. 
Bishop  Hobart,  at  page  59  of  his  dissertation,  says,  "  There  are 
most  decisive  reasons  to  justify  the  interpretation  that^the  word 
soul  in  Ps.  16:  10,  means  the  soul.  For  \i  soul  in  this  passage  does 
not  mean  the  immortal  part  of  man,  but  is  synonymous  with  animal 
life,  or  dead  body,  the  meaning  of  the  passage,  as  referring  to  the 
two  distinct  parts  of  the  human  nature  of  Christ  is  lost."  Didn't 
the  Bishop  see  that  his  words  "  as  referring  to  the  two  distinct 
parts  of,  &c."  look  very  much  like  an  assumption  that  the  passage 
does  refer  to  two  distinct  parts  of  &c. ;  and  that  that  assumption 
convicts  him  of  arguing  in  a  circle  ?  The  Bishop  continues,  "  The 
last  clause  in  the  passage  is  not  a  repetition  of  the  former ;  there  is 
an  opposition  between  them,  so  far  as  that  they  convey  distinct 
meanings,  and  refer  to  different  things."  Another  assumption 
founded  on  the  sense  which  he  and  his  supporting  bishops,  by  still 
another  assumption,  give  to  the  word  neither  used  in  the  E.  V. 
The  Bishop  then  again  gives  the  passage  in  the  E.  V.  "  Thou  Avilt 
not  leave  my  soul  in  hell ;  neither  wilt  thou  suffer  thine  Holy  One 
to  see  corruption."  And  says, "  But  if  soul  refers  to  the  dead  body, 
the  force  of  the  passage  is  entirely  lost.  If  this  were  the  sense  of 
the  words,  as  Bishop  Burnet  observes,  there  will  be  no  opposition 
in  the  two  parts  of  the  period  ;  the  one  will  be  only  a  redundant  re- 
petition of  the  other.  Therefore  it  is  much  more  natural  to  think,  that 
the  branch  concerning  Christ's  soul  being  left  in  Hell  must  relate 
to  that  which  we  commonly  understand  by  soulP    Hobart  then  re- 


THEOLOGY   OF    THE   BIBLE.  117 

marks  :  Bishop  Burnet  considers  this  text  as  "  unquestionable  au- 
thority that  our  Saviour's  soul  was  left  in  Hell."  He  then  says, 
King,  in  his  history  of  the  Apostles'  Creed,  gives  the  same  appli- 
cation to  the  word  soul  here,  observing,  "  Although  the  word  soul 
may,  by  a  metonymy,  be  taken  in  Scripture  for  the  hody  yet  it 
cannot  be  so  understood  when  it  is  placed  in  opposition  to  and  con- 
tradistinguished from  it,  as  in  this  text  it  is."  An  assumption  by 
this  Ecclesiastic  also,  founded  on  the  sense  which  he  too,  by  an- 
other assumption,  gives  to  the  word  neither  used  in  the  E.  V. 
Bishop  Hobart  then  cites  Bishop  Pierson  as  saying,  "From  this 
passage  the  article — the  descent  into  Hell  is  clearly  and  infallibly 
deduced."  Meaning,  the  words  in  the  short  form  of  the  Apostles' 
Creed  (so  called)  "  He  descended  into  hell"  after  the  words,  "  dead, 
and  buried." 

The  tenet  of  Episcopacy  is,  that  the  word  hell  means  a  place  for 
what  it  calls  departed  souls,  spirits,  ghosts,  intermediate  between 
death  and  resurrection.  The  dissertation  informs  us  that  these  three 
words  mean  the  same  thing.  And  so  they  do ;  as  the  reader  has 
already  learned.  I  had  said  so  in  one  of  my  lectures  before  I  saw 
the  "Dissertation."  They  all  mean  breath  ;  and  a  breath  ighuo,  a 
breath  breathed  out,  exspired,  is  a  Hebraism  for  a  dead,  as  the 
reader  has  also  already  learned.  But  the  Dissertation  tells  us  they 
each  mean  a  departed  conscious  ghost,  spirit,  soul,  which  goes  to 
Episcopacy's  intermediate  place.  Episcopacy  says,  that  the  Pres- 
byterian tenet,  that  what  Presbyterianism,  also,  calls  soul,  spirit, 
&c.  goes  at  once  to  the  Presbyterian  hell  or  to  the  Presbyterian 
heaven,  is  a  heresy.  This  is  so  said  at  page  40  of  the  Dissertation. 
We  thus  have  one  of  these  Ecclesiastical  bodies  say  to  the  other, 
You  are  wrong.  And  the  other  retorting.  You  are  wrong.  So 
that  we  have  Ecclesiastical  authority  that  they  are  both  wrong. 
And  the  reader  of  the  foregoing  pages  has  found  better  authority. 
Scripture  authority,  that  they  are  both  wrong  ;  by  having  learned 
that  there  is  no  such  thing,  or,  rather,  no  such  nothing,  as  what 
Ecclesiastics  call  soul,  spirit,  ghost.  As  to  the  words  dead  hody 
used  in  the  Dissertation,  the  reader  has  seen  in  several  passages  of 
the  E.  V.  dead  hody  where  the  Heb.  is  dead  en-phsh,  Gr.,  ended 
psuche,  and  where  King  James's  Ecclesiastics  who  gave  as  the 
E.  V.  found  no  excuse  from  either  of  the  other  versions  for  their 
use  of  the  words  dead  hody. 

Bishop  Hobart,  at  page  56,  has  the  candor  to  apprise  his  read- 
ers that  other  Ecclesiastics  differ  from  him  and  the  bishops  he  cites : 


118  THEOLOGY   OF  THE   BIBLE. 

and  maintain,  that  the  first  clause  of  Ps.  16  :  10  means,  thou  wilt 
not  leave  my  life,  ray  dead  body,  in  the  grave;  and  that  the  second 
clause  means,  thou  wilt  raise  me  from  the  dead.     We  see  that  the 
word  neither^  between  the  clauses  of  Ps,  16:  10,  as  the  verse  is 
given  in  the  E.  V.,  is  taken  by  Bishop  Hobart,  and  the  Bishops  he 
cites  in  his  support,  to  make  the  two  clauses  express,  the -one  clause 
something  in  opposition  to  and  contradistinguished  from  the  other. 
And  on  this  assumption  they  argue  thus  :  that  the  second  clause  in 
the  E.  V.  verse,  "  neither  wilt  thou  suffer  thine  Holy  One  to  see  cor- 
ruption," must  mean  the  body ;  and  that  the  word  neither  makes  the 
second  clause  mean  something  different  from  the  first ;  and  therefore, 
say  they,  the  fii-st  clause  "  thou  wilt  not  leave  my  soul  in  hell"  must 
mean,  not  leave  the  orthodox  soul  in  hell.     They  make  the  words 
"  thine  Holy  One"  in  the  last  clause  mean  body ;  and  make  the 
words  "  my  soul"  in  the  first  clause  mean  the  orthodox  soul.     Their 
theory  would  not  let  them  see  that  thine  Holy  One  in  the  last  clause 
means  me  ;  and  that  my  soul  in  the  first  clause  means  me.  Whence 
do  they  get  body  for  the  words  Holy  One  f    Whereas  m.y  soul  is 
constantly  used  in  the   Bible  for  me  ;  and  his  soid  for  him.     See 
Job  33  :  18,  24,  28,  30,  before  given.     And  again,  in  Acts  8  :  33, 
the  Gr.  has,  as  a  quotation,  "  as,  or,  for,  airetai,  is  made  away  with, 
killed,  destroyed,  from  the  earth  the  2oe,  breath,  [for  life^  of  him." 
And  in  Ps.  49 :  15,  the  Heb.  has,  en-phsh  of  me  from  hand  of  shaul: 
the  Gr.,  the  psuche  of  me  from,  or,  out  of,  hand  of  hades:  the  Lat., 
my  anima  from  hand  of  infernus :  the  Douay,  my  soul  from  the 
hand  of  hell :  the  Ital,,  my  anima  from  the  sepulchre  [i.  e.,  me  from 
the  sepulchre,  of  course]  :  the  E.  V.,  my  soul  from  the  power  of  the 
grave.      Now,  first,   our   own  writers    frequently  use    our   word 
or  in   the  sense   of  that  is^  between  words  of  like  import,   and 
between   clauses  of  like  import :  hundreds  of  instances  of  which 
might  be  given.     I  give  but  a  few.     Professor  Wilson,  p.  53,  "  The 
Septuagint  or  Greek  translation:"  "The old  Ionic,  or  first  alphabet 
of  the  Greeks,"  p.  5  :  "  The  old  Hebrew  or  Samaritan  alphabet,"  jx 
8  :  Margin  to  Job  31  :  39,  before  given,  "  to  expii^e  or  breathe  out." 
The  true  word  is  exspire,  i.  e,,  breathe  out,  wholly  out.     We  write 
expire^  the  sound  being  the  same  without  the  s  as  with  it,  the  sound 
of  the  s  being  contained  in  the  x.     And  Ainsworth  writes  the  Lat. 
verb  expiro  ;  but  the  Hederici  lexicon,  which   renders  the  Greek 
into  Latin,  writes  exspiro.     And  in  Valpy's  Greek  Grammar,  p.  7, 
"  spiritus  or  breathings."     So,  we  have,  "  Gospel,  or  good  tidings." 
"  Augustinian  or  Calvinistic  Doctors  of  Divinity."  Li  all  the  above 


THEOLOGY   OF  THE   BIBLE.  119 

instances  or  means  that  is.  And  even  in  the  Dissertation  of  Bishoj:* 
Plobart  Ave  have  or  used  many  times  in  the  sense  of  that  is  ;  thus, 
"  hades  or  hell,"  p.  46.  "  The  descent  of  the  soul  or  spiiit,"  p.  '73. 
"The  region  of  the  dead,  or  place  of  the  departed,"  p.  '78.  I 
need  nob  multiply  examples  of  such  use  of  the  word  or.  TheDouay 
gives  the  word  nor  between  the  tv/o  clauses  of  Ps.  16 :  10.  In  con- 
formity with  the  use  of  or  in  the  examples  above  given,  nor^  in  the 
Douay  of  the  verse,  means  that  is  thou  wilt  noi^  &c.  The  E.  V. 
uses  the  word  neither  between  the  two  clauses  of  the  verse.  James's 
Ecclesiastics,  no  doubt,  thought  neither  to  be  stronger  than  the 
Douay  nor,  to  express  what  they,  no  doubt,  intended  it  should  be 
taken  to  express,  namely,  what  Bishop  Hobart  and  the  Bishops  he 
cites  in  his  support  contend  that  it  does  express  in  the  verse,  that 
is  to  say,  opposition,  contradistinction.  We  will  therefore  give  a 
few  examples  of  the  use  of  the  word  neither  where  it  has  no  such 
meaning  as  the  "  Dissertation"  would  give  it  in  Ps.  16  :  10  ;  but  is 
used  for,  that  is  not,  &c.  Job  27 :  4,  before  given :  Turn  to  that 
verse:  The  Heb.  there  has  u,  even,  or,  yea/  the  Gr.,  oude,  not,  no 
not,  not  at  all,  the  same  word  it  has  between  the  two  clauses  of 
Ps.  16 :  10.  The  Lab.  in  Job  21 :  4  has  neo,  not  even,  no  not,  the 
same  word  it  has  between  the  bwo  clauses  of  Ps.  16  :  10.  The  Ital.  in 
Job  27:4  has  e  between  the  clauses,  the  same  particle  it  inserts  in 
italics  between  the  clauses  of  Ps.  16  :  10.  The  Douay  in  Job  27 :  4 
has  neither  between  the  clauses  ;  and  in  Ps.  16  :  10,  nor.  The  E.  V. 
in  Job  27:4  has  nor  between  the  clauses  ;  and  in  Ps.  16  :  10,  has 
neither  between  the  clauses.  In  Numbers  30,  E.  V.  v.  5,  the  Dou- 
ay has  "  both  her  vows  and  her  oaths  shall  be  void,  neither  shall 
she  be  bound  to  what  she  promised."  E.  V., "  not  any  of  her  vows, 
or  of  her  bonds  wherewith  she  hath  bound  her  soul,  shall  stand." 
Josh.  11 :  14,  E.  v.,  "Every  man  they  smote  with  the  edge  of  the 
sword,  until  they  had  destroyed  them,  neither  left  they  any  to 
breathe."  It  cannot  be  necessary  to  give  other  examj)les  of  such 
use  of  the  word  neither. 

Is  it  not  amazing,  that  high  Ecclesiastical  Dignitaries,  even 
Bishops,  should  attempt  to  build  upon  the  E.  V.  word  neither  in 
the  E.  V  verse  Ps.  16  :  10,  so  enormous  a  tenet  as  they  would  have 
us  believe  is  taught  by  the  words  "  He  descended  into  hell,"  in  the 
short  form  of  the  creed  called  the  Apostles'  creed.  But  what  is  our 
astonishment  when  we  learn  that  in  the  Hebrew  there  is  no  word 
at  all  between  the  two  clauses ;  and  that  the  two  clauses  in  the 
Hebrew  manifestly  are :  Thou  wilt  not  abandon  en-phsh  of  me  [i.  e., 


120  THEOLOGY   OF  THE   BIBLE, 

me]  in  the  grave,  thou  wilt  not  give  the  excellent,  or,  pious,  of  thee 
[i.  e.,  me]  to  experience  the  corrujation  of  the  grave.  The  Christ 
was  left  in  the  grave ;  but  not  so  as  to  experience  the  corruption 
of  it.  And  even  the  Ital.  gives,  my  anima  in  the  sepulchre,  tomb^ 
(so  that  my  anim,a  must  mean  me,)  where  the  Douay  and  E.  V. 
have  hell  in  the  verse  ;  and  the  Lat.  inferno  ;  and  the  Greek,  hades, 
for  the  Heb.  shaid.  And  the  Ital.,  by  its  insertion  of  e  in  italics 
between  the  clauses,  shews  that  there  is  no  word  in  the  Hebrew  be- 
tween the  clauses.  Prof.  Wilson's  remark,  before  given,  that  the 
Hebrew,  even  to  such  as  assume  to  teach  religion,  is  as  a  sealed 
book,  could  not  well  have  a  stronger  proof  of  its  truth  than  is 
afforded  by  the  "  Dissertation"  we  have  been  speaking  of.  Bishop 
Hobart,  and  the  bishops  he  calls  to  his  aid,  were  ignorant  of  the 
Hebrew  of  the  verse.  This  must  be  said  in  all  charity,  or  some- 
thing worse  would  be  true.  And  the  Ecclesiastics  who,  as  he  tells 
us,  read  the  verse  differently,  must  have  been  equally  ignorant  of 
the  Hebrew,  or  they  would  at  once  have  given  the  crushing  answer, 
that  there  is  no  word  in  the  Hebrew  between  the  two  clauses  of 
the  verse.  And  the  Ecclesiastics  who  gave  us  the  Psalter  version 
of  the  Psalms,  given  in  the  Book  of  Common  Prayer,  &c.,  were, 
also,  without  knowledge  that  in  the  Hebrew  there  is  no  word  be- 
tween the  two  clauses  of  Ps.  16  :  10.  They  insert  neither  between 
the  clauses  :  and  give  the  verse  thus,  "  For  why  ?  thou  shalt  not 
leave  my  soul  in  hell;  neither  shalt  thou  suffer  thy  Holy  One  to  see 
corruption."  This  Psalter  version  was  taken  from  what  was  called 
the  Bishops'  Bible,  as  I  have  lately  learned  from  good  authority. 
I  have  not  been  able  to  obtain  a  copy  of  the  Bishops'  Bible.  Buck, 
in  his  Theological  Dictionary,  says,  "Archbishop  Parker  resolved  on 
new  translation  for  the  public  use  of  the  church ;  and  engaged  the 
bishops,  and  other  learned  men,  to  take  each  a  share  or  portion ; 
these,  being  afterwards  joined  together  and  printed  with  short  anno- 
tations, in  1568,  in  large  folio,  made  what  was  afterwards  called 
the  Great  English  Bible,  and  commonly  the  Bishops'  Bible."  And 
Buck  further  says,  "  The  Archbishop  oversaw,  directed,  examined, 
and  finished  the  whole."  It  thus  appears,  that  these  bishops,  and 
learned  men,  and  this  Archbishop,  were,  also,  without  knowledge 
that  in  the  Hebrew  there  is  no  word  between  the  two  clauses  of 
Ps.  16  :  10.  Not  one  of  all  the  bishops,  &c.,  above  referred  to,  be- 
ginning with  Bishop  Hobart,  ever  saw  the  Hebrew  of  the  verse,  or 
knew  what  it  was. 

What  I  have  given  above  is  quite  satisfactory  evidence  to  me 


THEOLOGY   OF   THE   BIBLE.  121 

that  the  clause  in  the  short  form  of  the  Creed,  "  He  descended  into 
hell,"  is  an  interpolation.  But  I  will  give  better  and  fuller  evi- 
dence of  it.  First,  the  Book  of  Common  Prayer  says,  it  may  be 
omitted.  Second,  immediately  after  the  short  form  of  the  Creed, 
the  Nicene  Creed,  drawn  up  by  the  second  Grand  Council  of  Nice, 
A.  D.  381,  is  given;  and  this  is  sometimes  read  in  the  Churches  in 
place  of  the  short  form.  This  Creed  has  no  such  clause  in  it.  Its 
language  is,  "He  suffered  and  was  buried;  and  the  third  day  he 
rose  again,  according  to  the  Scriptures."  If  the  clause,  "  He  de- 
scended into  hell "  had  been  put  in  the  Creed  before  the  time  of 
that  Council,  then  they  must  have  struck  it  out :  and  in  that  case 
we  have  its  authority  that  the  clause  was  an  interpolation.  But 
the  proof  is  clear  that  it  was  not  put  in  the  Creed  until  after  the 
time  of  that  Council.  Third,  in  1  Cor.  15:  2,  3,  Paul  says,  "how 
that  Christ  died  for  oar  sins  according  to  the  Scriptures  ;  and  that 
he  was  buried ;  and  that  he  rose  again  the  third  day  according  to 
the  Scriptures."  If  "  He  descended  into  hell,"  in  the  sense  in  which 
the  Dissertation  would  have  us  understand  the  words,  was  any  part 
of  Paul's  creed,  he  could  not  have  avoided  using  those  words,  or, 
words  of  like  import  in  that  connection.  Surely  he  understood  as 
well  as  the  Bishops  of  the  "  Dissertation"  whether  the  idea  thej 
attach  to  the  words  was  an  article  of  the  true  Creed,  and  to  be  be- 
lieved as  such.  The  interpolated  words  do  no  harm  when  properly 
understood.  They  are  simply  a  repetition  of  the  idea,  he  was 
buried.  Fourth,  in  Rom.  10:7,  the  Gr.  is,  "  Or,  vfho  shall  go  down 
into  the  abyss :  that  is,  Christ  ek  nekron,  from  among  dead,  to  lead 
up."  Abyss  is  the  same  word  which  we  have  before  seen  means 
the  grave.  The  Lat.  in  Rom.  10:  7  uses  the  word  ahysswn.  I  find 
no  such  word  in  Ainsworth.  And  we  have  seen  that  the  Latin 
words  for  which  the  Douay  gives  hell,  and  the  E.  V.  hell,  are  the 
two  Latin  adjectives  inferus  and  infernus,  defined,  beneath,  lying 
below.  The  Lat.  uses  neither  of  those  words  in  Rom.  10  :  7  :  So 
that  we  have  the  authority  even  of  the  Latin,  whatever  that  may 
be  worth,  that  it  would  not  be  necessary  to  go  to  the  Bishops'  hell 
to  bring  Christ  up  from  among  dead.  The  Douay  in  Rom.  10:  7 
is.  Or  who  shall  descend  into  the  deep  ?  (These  words  are  given  in 
the  Douay  as  a  quotation)  that  is,  to  bring  up  Christ  again  from 
the  dead.  The  Ital.  of  Rom.  10:  7  is,  or  who  shall  descend  into 
the  abyss  ?  That  is,  to  draw  Christ  from  the  dead.  E.  V.,  Or,  who 
shall  descend  into  the  deep  ?  that  is,  to  bring  up  Christ  again  from 
the  dead.     Of  course,  the  dead  is  where  he  went  to,  or  he  could  not 


122  THEOLOGY   OF  THE   BIBLE. 

be  brought  up  again  from  there.    And  so  in  Acts  4:10,  Gr.,  known 
be  it  to  all  you,  kai,  and,  or,  even,  to  all  the  people  Israel,  that  ew, 
through,  by  means  of,  in  the  power  of,  the  name  of  Jesus  Christ  the 
Nazarene,  (The  Lat.  and  Ital.  also  give,  the  Nazarene  :  the  Rheims 
and    E.  V.   give,   of  Nazareth,)   whom  ye   crucified,  whom   God 
egeiren^   awoke,   animated,    [i.  e.,  made   alive,]   ek  nehron,  from 
among  dead,  [of  course  he  went  to  the  dead,]  en  touto,  through,  by 
means  of,  in  the  power  of,  that  [i.  e.,  the  name  of  Jesus]  houtos,  this 
[man]  has  been  presented  before  you  sound,  or,  whole.     And  so  in 
the  Creed,  "  He  descended  into  hell ;  the  third  day  he  rose  from 
the  dead,"  the  place  he  rose  from  must  be  the   place  he  went  to. 
Fifth,  Ephes.  4  :  9,  Gr.  That  but,  Anebe,  he  was  caused  to  ascend, 
what  is  it  ei  me,  if  not,  unless,  he  descended  first  into  the  more  un- 
derneath parts  of  the  earth,  or,  ground.     Lat.  But  quod,  that,  for- 
asmuch as,  whereas,  he  ascended,  or,  came  up,  what  is  it  nisi,  un- 
less, if  not,  he  descended  first  into  inferiores,  [the  comparative  de- 
gree of  the  Lat.  adjective  inferus,  for  which  the  Douay  so  often 
gives  hell,  and  E.  V.,  hell,]  the  more  beneath  parts  of  the  terra, 
earth,  ground.     [The  Heb.  arts  is  defined  earth,  and  ground,  and  is 
used  frequently  in  each  of  these  senses  in  the  Scripture,  and  the 
translations  give  for  it,  earth,  and  groxmd.     And  the  Lat.  terra  is 
defined,  earth,  ground ;  and  the  Ital.   terra,  used  in  this  verse,  is 
defined,  earth,   soil.]     The  Ital.  of  Ephes.   4  :  9  is,  Now  that  He  is 
raised,  what  thing  is  it  (other)  if  not  that  first  also  he  was  descend- 
ed into  the  parts  more  low  of  the  terra,  earth,  soil.     [The  Ital. 
word  sotterra  is  defined  by  Graglia,  under  ground,  the   only  defini- 
tion he  gives  of  it.]     In  Deut.  32  :  22,  the  Ital.  is,  and  hath  burned 
even  to  the  place  more  low  sotterra,  under  ground.     The  Douay 
there  gives,  and  shall  burn  even  to  the  lowest  hell ;  E.  V.,  and  shall 
burn  unto  the  lowest  hell.     [This  is  the  only  place  in  the  Penta- 
teuch where  the  E.  V.  gives  the  word  hell,  though  the  Douay  gives 
it  in  six  places  before  in  the  Pentateuch.     It  was  rather  an  unfor- 
tunate place  for  the  E.  V.  to  make  a  first  trial  of  it.     I  once  asked 
j  a  graduate  of  the  Princeton  Seminary,  who  had  received  the  Doc- 
I  torate  from  that  Institution,  where  the  word  hell  first  occurred  in 
\  the  E.  V.  He  did  not  recollect.    I  told  him,  Deut.  32  :  22.     I  asked 
'■■  him  what  the  Greek  word  there  was.     He  said  he  supposed  it  was 
hades.     I  asked  him  if  that  Greek  word  had  occurred  before  in  the 
Pentateuch.'    He  said  he  didn't  know  that  it  had.     Before  asking 
him  where  the  word  AeZ^  first  occurred  in  the  E.  V.,  I  put  this  ques- 
tion to  him:  If  an  author  use  a  word  six  times  in  one  and  the  same 


THEOLOGY   OF   THE   BIBLE,  123 

sense,  and  then  use  it  a  seventh  and  last  tune,  can  he  be  supposed 
to  have  used  it  the  last  time  in  any  difierent  sense  ?  He  answered, 
Certainly  not.  And  certainly  no  one  can  give  a  different  answer. 
After  getting  his  answer,  I  told  him  that  the  word  hades  was  used 
six  times  before  in  the  Greek  of  the  Pentateuch  ;  and  that  in  each 
of  those  six  places  the  E.  V.  gives  grave  or  pit.  He  then  asked  me 
for  those  verses.  I  could  not  then  give  them  from  memory,  I  now 
give  them  to  the  reader.] 

Gen.  37:  35;  Heb.,  shale:  Gr,,  hades:  Lat.,  inferus:  Douay, 
hell:  Ital.,  sepolcro:  E.  V.,  the  grave. 

Gen.  42:  38;  Heb,,  shale:  Gr,,  hades:  Lat.,  inferus:  Douay, 
hMl:  Ital,,  sepolcro :  E.  V,,  the  grave. 

Gen.  44:  29;  Heb.,  sAa^e;  Gr.,  hades:  Lat.,  inferus:  Douay, 
hell :  Ital.,  sepolcro  :  E.  V,,  the  grave. 

Gen,  44:  31;  Heb.,  shale:  Gr,,  hades:  Lat,,  inferus:  Douay, 
hell:  Ital.,  sepolchro :  E.  V,,  the  grave. 

Numb.  16:  30;  Heb.,  shale:  Gr.,  hades:  Lat.,  infernus:  Dou- 
ay, hell:  Ital.,  inferno  :  E.  Y.,  the  pit. 

Numb,  16:  33;  Heb,,  shale:  Gr.,  hades:  Lat.,  infernus:  Dou- 
ay, hell:  Ital.,  inferno  :  E,  V.,  the  pit. 

Then  comes  the  seventh  and  last  place  where  hades  is  used  in 
the  Greek  of  the  Pentateuch,  namely,  Deut,  32:  22,  Heb,,  sAa?/L" 
Gr,,  hades:  Lat,,  infernus:  Douay,  hell:  Ital.,  sotterra,  under 
ground :  E.  V,,  hell. 

We  thus  have  what  hell  means  in  the  Pentateuch,  The  Law  / 
admitted  to  be  the  last  appeal  for  all  doctrine,  James's  Ecclesias- 
tics seem  to  have  thought  they  must  have  the  word  hell  somewhere 
in  The  Law.  They  could  not  find  a  place  for  it,  in  the  sense  in 
which  orthodoxy  uses  it,  in  either  of  the  first  six  passages ;  and 
therefore,  rather  than  not  have  it  at  all  in  The  Law,  they  embrace 
this  last  opportunity,  and  give  hell  here,  where  even  the  Ital.  gives, 
under  ground. 

Thus  much  in  reference  to  the  word  hell  seemed  called  for  in 
connection  with  the  matter  now  in  hand.  Under  the  word  Sell 
every  passage  where  it  is  used  in  the  E,  V,  will  be  given. 

We  now  proceed  with  the  proof,  already  sufficiently  conclusive, 
that  the  phrase  in  the  short  form  of  the  Creed  "  He  descended  into 
hell"  is  an  interpolation.  A  volume  giving  the  Gospels  and  Epis- 
tles now  extant  attributed  to  Christ,  and  his  Apostles,  and  their 
companions,  not  included  in  our  New  Testament,  has  been  publish- 
ed in  Boston,  from  the  last  London  Edition.     It  is  entitled  "  The 


124  THEOLOGY   OF   THE   BIBLE, 

Apocryphal  New  Testament."  The  Preface  to  this  volume  states, 
that  the  Gospels  and  Epistles  in  our  New  Testament  "  were  selected 
from  various  other  Gospels  and  Epistles,  the  titles  of  which  are 
mentioned  in  the  works  of  the  Fathers  and  the  early  historians  of 
the  Church  ;"  and  refers  to  a  Table  at  the  end  of  the  volume  which 
gives  the  titles  of  twenty-nine  such  other  Gospels ;  and  of  other 
writings  called  Epistles,  Acts,  Revelations,  Writings;  and  the 
names  of  the  early  writers  who  cite  or  notice  them.  The  Preface 
then  says.  These  books  "naturally  assume  the  title  of  the  Apocry- 
phal New  Testament ;  and  he  who  possesses  this  and  the  New  Testa- 
ment has,  in  the  two  volumes,  a  collection  of  all  the  historical  re- 
cords relative  to  Christ  and  his  Apostles,  now  in  existence,  and  con- 
sidered sacred  by  Christians  during  the  first  four  centuries  after  his 
birth."  And  proceeds:  "In  a  complete  collection  of  the  Apocry- 
phal writings,  the  Apostles'  Creed  is  necessarily  included ;'  and  as 
necessarily  given  as  it  stood  in  the  fourth  and  until  the  sixth  cen- 
tury, from  Mr.  Justice  Bailey's  edition  of  the  Common  Prayer 
Book,  without  the  article  of  Christ's  Descent  into  Hell; — an  inter- 
polation concerning  which  the  author  of  the  Preface  to  the  Cata- 
logue of  the  Manuscripts  of  the  King's  Library  thus  expresses  him- 
self: 'I  wish  that  the  insertion  of  the  article  of  Christ's  Descent 
into  Hell  into  the  Apostles'  Creed  could  be  as  well  accounted  for  as 
the  insertion  of  the  verse  1  John  5 :  V.  The  best  that  can  be  said 
for  it  is,  that  it  might  possibly  have  come  in,  in  like  manner,  not 
long  before,  from  a  gloss  or  paraphrase,  that  was  at  first  put  in  the 
margin  or  between  the  lines.'  " 

We  now  proceed  with  Psalms. 

Ps.  17:9;  Heb.  .  .  .  enemies  of  me  b,  unto,  en-phsh  have  drawn 
together  upon  me  :  Gr.,  the  enemies  of  me  the  psuche  of  me  have 
surrounded :  Lat.,  my  anima  have  compassed  about :  Douay,  my 
enemies  have  surrounded  my  soul:  Ital.,  (from  before)  to  my  mor- 
tal enemies  (that)  me  encompass  :  E.  V.,  (from)  my  deadly  enemies 
(who)  compass  me  about. 

Ps.  11:  11;  E.  v.,  They  have  compassed  us  [for  me]  in  our 
steps : 

Ps.  17  :  13  ;  Heb.,  .  .  .  en-phsh  of  me :  Gr.,  the  psuche  of  me: 
Lat.,  my  anim,a :  Douay,  deliver  my  soul  from  the  wicked  one: 
Ital.,  risciioti^  ransom,  redeem,  get  loose,  my  anim^a  from  the  im- 
pious :  E.  v.,  deliver  my  soul  from  the  wicked. 

Ps.  18  :  2  ;  E.  V.  .  .  .  my  deliverer ; 


THEOLOGY   OF   THE   BIBLE.  125 

Ps.  18  :  15  ;  Heb., ...  by  nshme  rio-ach  aphk  [for  apMk\  by  a 
breath  of  the  breath  of  the  nostrils  of  thee :  Gr.,  by  empneuseos 
pneumatos  orgts  sou,  by  a  blowing  into,  inflation,  inspiration,  of 
breath  of  anger  of  thee :  Lat.,  by  inspiratione  spiritus^  an  onblow- 
ing,  or,  outbreathing  of  the  breath,  of  thy  anger :  Ital.,  by  the 
blowing  of  the  vento,  wind,  of  thy  nostrils :  Douay,  at  the  blast  of 
the  S2nnt  of  thy  wrath :  E.  V.,  at  the  blast  of  the  breath  of  thy 
nostrils. 

Ps.  19:  1  •  Heb.,  Teaching  of  Jehovah  complete,  bringing  back 
en-phsh:  [i.  e.,  refreshing:  See  Ruth  4 :  15,  before  given.]  Gr., 
turning  back  ji3swcA«s ;  [i.  e.,  enabling  to  draw  free  breaths,  for,  re- 
freshing.] Lat.,  converting  animas,  turning  about  [i.  e.,  bringing 
back]  breaths :  Ital.,  The  Law  of  the  Lord  (is)  perfect,  or,  com- 
plete, it  ristora,  restores,  [i.  e.,  brings  back,]  the  anima,  breath : 
[Graglia  defines  ristorar  si,  to  refresh  one's  self]  Douay,  The  law 
of  the  Lord  is  unspotted,  converting  souls  :  E.  V.,  The  law  of  the 
Lord  (is)  perfect,  converting  the  soul :  The  margin  gives  restoring, 
citing  Ps.  23  :  3. 

Ps.  20:4;  Heb., .  .  .  lb,  for,  desire  /  as  en-phsh  is  often  used. 

Ps.  21 :  2  ;  Heb.,  Desire  oilb  of  him  thou  hast  given  him :  Gr., 
The  desire  of  th.Q  psuche  of  him:  Lat,,  Desire  of  cor  of  him:  Ital., 
oihis  ciiore:  Douay  and  E.  V.,  Thou  hast  given  him  his  Aear^'s 
desire. 

Ps.  22  :  20;  Heb.,  Deliver  from  sword  en-phsh  oi  me,  from  hand 
of  dog  ihide,  the  only  one,  of  me :  (Plence,  says  Ges.,  that  which  is 
most  dear,  that  which  cannot  be  replaced,  poetically,  says  he,  for 
life,  citing  this  verse,  and  Ps.  35  :  17.)  Gr.,  t\ie  psuche  of  me,  the 
only  born  of  me :  Lat.,  my  anima,  my  unica,  dearly  beloved : 
Douay,  my  soul,  my  only  one:  Ital.,  my  anima,  my  unica,  only; 
E.  v.,  my  soul,  my  darling. 

Ps.  22  :  29 ;  Heb.  v.  30,  Ate,  or,  devoured,  (for,  enjoyed,  see 
Ges.,  under  akl^  u,  and,  drank  in  (pleasure,  or,  iniquity,  says  Ges., 
under  shte,  citing  Job  15  :  16  ;  Pro  v.  9  :  5,)  every  of  the  rich ;  (rich 
is  used  for  wicked,  for  a  reason  which  Ges.  gives,  and  which  we 
shall  find  in  the  sequel;)  before  him  they  shall  sink  down ;  they  all 
shall  go  down  to  ophr,  the  dust,  u,  and,  en-phsh  of  them  not  to  live 
again :  Gr.,  v.  30,  Ate  and  adored  all  the  drinking  of  the  earth ; 
before  him  they  shall  all  come  to,  or,  reach,  falling  into  the  earth, 
or,  ground  :  but  Xhepsuche  of  me  to  him  let  live  again  :  Lat.,  Have 
eaten  and  adored  all  the  fat  of  the  earth;  before  him  they  go  down, 
or,  end,  all,  as,   or,   even  as,   they  go   down   into  the   earth,  or, 


126  THEOLOGY   OF   THE  BIBLE. 

ground :  yet  my  anima  to  him  shall  live,  or,  have  life :  Douay,  All 
the  fat  ones  of  the  earth  have  eaten  and  have  adoi-ed :  all  they  that 
go  down  to  the  earth  shall  fall  before  him.  And  to  him  my  soul  shall 
live :  Ital.,  All  the  fat  of  the  earth  shall  eat  and  adore ;  (likewise)  all 
they  that  go  down  into  the  dust,  e,  yea,  or,  and,  that  not  are  able 
to  keep  themselves  in  life,  shall  be  humbled  before  him  :  [This  is  all 
that  the  Ital.  gives.]  E.  V.,  All  (they  that  be)  fat  upon  earth  shall 
eat  and  worship  :  all  they  that  go  down  to  the  dust  shall  bow  be- 
fore him :  and  none  can  keep  alive  his  own  soul.  [Does  the  reader 
see  any  sense  in  the  E.  V.  verse  ?  Would  James's  Ecclesiastics  have 
it  that  all  who  go  down  to  the  earth  worship  before  him  ?] 

Ps.  23  :  3  ;  Heb.,  en-phsh  of  me  he  bringeth  back:  [see  19  :  V]  : 
Gr.,  the  j05r<cA5  of  me:  Lat.,  vaj  anima  convei'tit,  he  turns  about: 
Douay,  He  hath  converted  my  soul :  Ital.,  He  to  me  restoreth  the 
anima:  E.  V.,  He  restoreth  my  soul. 

Ps.  24;  4  ;  Heb.,  Pure  of  hands  ic  hr,  clear,  pure,  of  lb,  who  not 
hath  lifted  up  to  shua,  falsehood,  en-phsh  of  him,  u  not  hath  sworn 
for  fraud:  [How  swear  without  breath  ? ]  Gr.,  the ji:>sMc/i5  of  him: 
Lat..  his  anima :  Ital.,  who  hath  not  lifted  up  his  mind  to  vanity, 
and  not  hath  sworn  with  fraud:  Douay,  who  hath  not  taken  his 
soul  in  vain,  nor  sworn  deceitfully  to  his  neighbour.     See  E.  V. 

Ps.  25:1;  Heb.,  To  thee,  Jehovah,,  en-p/ish  of  me  have  I  lifted 
up  :  (i.  e.,  says  Ges.,  under  nsha,  Thee  have  I  wished  for,  desired, 
citing  this  verse  and  others.)  Gr.,  the psuche  of  me:  Lat.,  my  ani- 
m,a :  Ital.,  my  anima  :  Douay,  my  soul.     See  E.  V. 

Ps.  25:  13;  Heb.,  en-phsh  of  him  [i.  e.,  he]  in  goodness  tlin, 
shall  lodge:  Gr.,  the  psuche  of  him  :  Lat.,  anima  of  him:  Douay, 
His  soul  shall  dwell  in  good  things:  Ital.,  The  anima  of  him  shall 
dwell  in  midst  of  goods,  happinesses  :  E.  V.,  His  soul  shall  dwell 
at  ease ;  margin,  "  shall  lodge  in  goodness." 

Ps.  25:  20;  Heb.,  en-johsh:  Gr.,  psuche:  Lat.,  anima:  Ital., 
anhna:  Douay,  Keep  thou  iny  soul,  and  deliver  me.     See  E.  V. 

Ps.  26:9:  Heb.,  en-phsh  of  me  [for  me] :  Gr.,  psuche :  Lat., 
anima:  Ital.,  anima:  Douay,  and  E.  V.,  my  soul. 

Ps.  26  :  11 ;  E.  V.,  .  .  .  redeem  me.  27  :  3,  E.  V.,  .  .  .  my  heart 
[Heb.  lb.  of  me]  shall  not  fear :  [Poetically  for,  I  will  not  fear.] 

Ps.  27 :  8  ;  Heb.,  ...  to  thee  said  lb  of  me,  [Poetically  for,  I 
said.] 

Ps.  27  :  12  ;  Heb.,  give  not  me  to  en-j^hsh  of  enemies  of  me  ;  u, 
yea,  breathing  out  oppression:  Gr.,  to  psuchas :  Lat.,  to  animas : 
Douay,  Deliver  me  not  over  to  the  will  of  them  that  hate  me  :  .  .  . 


THEOLOGY   OF   THE   BIBLE.  127 

and  iniquity"  hatli  lied  to  itself:  Ital.,  Give  me  not  to  the  will  of 
my  enemies,  &c. :  E.  V.,  Deliver  me  not  over  unto  the  loill  of  mine 
enemies :  .  .  .  and  such  as  breathe  out  cruelty. 

Ps.  28:  3  ;  Heb.,  Draw  me  not  with  wicked :  Gr.,  the psuche  of 
me  [for  me\  with  the  wicked :  Lat.,  Draw  me  not  together  with  the 
wicked :  Douay,  Draw  me  not  away  with  the  wicked :  Ital.,  m.e : 
See  E.  V. 

Ps.  30  :  1 ;  E.  V for  thou  hast  lifted  me  up.    30  :  2,  E.  V. 

.  .  .  thou  hast  healed  me. 

Ps.  30  :  3  ;  Heb.,  Jehovah,  thou  hast  brought  up  from,  or,  out 
of,  shaul,  the  grave,  en-phsh  of  me ;  thou  hast  kept  ine  alive  from 
iurdi,  going  down  into,  hur^  pit :  Ges.,  under  ^^e,  renders  this  last 
clause,  "  thou  hast  called  me  back  to  life,"  citing  this  verse,  and  1 
Sam.  2:6;  Deut.  32  :  39,  and  other  passages:  Gr.,  the  psuche  of 
rae  ex,  out  of,  or,  from  hades,  thou  hast  saved  me  from  going  down 
into  lakJcon,  a  pit :  Lat.,  my  anhna  from  infemus,  me  from  them 
that  go  down  into  pit:  Douay,  thou  hast  brought  my  soi«^  from 
hell :  thou  hast  saved  me  from  them  that  go  down  into  the  pit : 
Ital.,  O  Signore,  thou  hast  made  my  anima  to  mount  forth  from 
the  sepolcro  ;  thou  to  me  hast  saved  the  life,  that  I  not  should  go 
down  into  the  fossa,  grave,  trench.     See  E.  V. 

Ps.  30  :  9 ;  Heb.,  What  profit  in  dm,  the  blood,  [for,  life,]  of  me 
in  going  down  me  to  shht,  the  pit,  sepulchre,  grave  ?  Avhether  can 
praise  thee  dust  ?  whether  can  it  celebrate  with  praise  truth  of 
thee?  [That  is,  Dust  cannot,  &c  :]  The  Gr.  uses  here  diaphthoran, 
destruction,  corruption,  for  the  Heb.  shht :  The  Lat.  uses  corrup- 
tion :  Douay,  What  profit  is  there  in  my  blood,  whilst  I  go  down 
to  corruption?  The  Ital  \^'&,  fossa,  grare,  trench :  E.  V.,  pit. 

Ps.  31 :  2  ;  E.  V., .  .  .  deliver  me  ...  to  save  me.  31 :  4,  E.  Y. 
Pull  me  out  of  the  net  (or,  snare)  that  they  have  privily  laid  for  me. 

Ps.  31  :  5 ;  E.  v.,  .  .  .  thou  hast  redeemed  me, 

Ps.  31 :  7  ;  Heb., .  .  .  thou  hast  cared  for  in  afflictions  en-phsh 
of  m,e  [i.  e.,  me]  :  Gr.,  the /)smcA5  of  me:  Lat.,  my  anhna:  Douay, 
vaj soul:  Ital.,  my  anima:  E.  V.,  my  soul. 

Ps.  31:9;  Heb.,  Pity  rae,  Jehovah,  for,  narrow  to  me  ;  fall  away 
by  vexation,  or,  grief,  eyes  of  me,  en-phsh  of  me,  and  hthn,  belly,  in- 
most parts,  bowels,  of  me  :  Gr.  Pity  me  O  kurios,  for  is  pressed  down 
(metaphorically,  says  Donnegan,  oppressed,  tormented,  afflicted,)  or, 
disordered,  troubled,  thrown  into  confusion,  perplexed,  vexed,  by 
ardour,  or,  anger,  the  eye  of  me,  the  psuche,  breath,  of  me,  and  the 
(/aster,  belly,  or,  lower  belly,  of  me  :  Lat., ...  is  disordered,  or,  dis- 


128  THEOLOGY   OF   THE   BIBLE. 

quieted,  put  in  confusion,  troubled,  spent,  wasted,  in  anger  my  eye, 
my  anima,  breath,  and  my  venter^  belly,  stomach  :  Douay,  my  eye 
is  troubled  with  wrath,  my  soul,  and  my  belly  :  Ital,,  my  eye,  my 
anima,  and  my  ventre,  belly,  are  consumed  with  grief:  E.  V.,  mine 
eye  is  consumed  with  grief,  (yea,)  my  soul  and  my  belly 

Ps.  31 :  13;  Heb., .  .  to  take  away  en-phsh  of  me  they  medi- 
tated, or,  purposed,  plotted,  laid  wait:  Gr.,  the  psiiche  of  me:  Lat., 
my  anima :  Douay,  Ital.,  and  E.  V.,  to  take  away  my  life. 

Ps.  33 :  6 ;  Heb.,  By  Word  of  Jehovah  shmim,  the  heavens, 
were  made,  yea,  by  ru-ach,  the  breath,  of  mouth  of  him  all  the 
army,  or,  host,  of  them:  Gr.,  word .  .  . pneuma  of  the  mouth  of 
him :  Lat.,  word .  .  .  spiritus  of  mouth  of  him :  Douay,  word .  .  . 
spirit  of  his  mouth:  Ital.,  ioord, .  .  .  breath  of  his  mouth:  E.  V., 
the  same. 

Ps.  33  :  19 ;  Heb.,  To  preserve  from  death  en-phsh  of  them,  m, 
yea,  to  keep  alive  them  in  famine :  [them,  and  en-phsh  of  them, 
mean  the  same;  en-phsh  of  them  is  poetical.]  Gr.,  i\iQ psuchas  of 
them :  Lat.,  animas  of  them :  Douay,  To  deliver  their  souls  from 
death:  Ital.,  To  redeem  the  anima  of  them  from  death,  e  to  pre- 
serve them  alive  in  (time  of)  famine :  See  E.  V. 

Ps.  33  :  20 ;  Heb.,  en-phsh  of  us  hMe,  waiteth,  (i.  e.,  says  Ges., 
under  this  vei'b,  is  full  of  confidence,  citing  this  verse  and  others,) 
I,  towards,  Jehovah:  [poetically  for,  I  wait,  am  full  of,  &c.] :  Gr., 
The  jt?swc/i5  of  us  7iw^ow^e?^e^■,  awaiteth,  persevereth,  to  Jcurios:  Lat., 
ouv  anima  sustinet,  holdeth,  waiteth  the  Lord:  Ital.,  Our  anima 
attende,  considereth,  waiteth,  the  Signore :  Douay,  Our  soul  waiteth 
for  the  Lord  :  E.  V.,  the  same. 

Ps.  33:  21 ;  Heb.,  For  b  him  shall  rejoice  lb  of  us,  [i.  e.,  I  will 
rejoice  in  him.] 

Ps.  34  :  1 ;  Heb.,  I  will  praise,  or  celebrate,  Jehovah  ;  at  every 
opportunity,  or  fit  time,  continually  praise  of  him  b  mouth  of  me. 

Ps.  34:2;  Heb.,  In  Jehovah  ttell,  [reflex  form  of  ell,]  shall 
glory  herself,  en-phsh  of  me;  [i.  e.,  I  will  glory,  or,  boast,  myself 
in,  &c.] 

Ps.  34  :  22  ;  Heb.,  phude,  i^reserveth,  delivereth  from  danger, 
Jehovah,  en-phsh  of  servants  of  him ;  (For  phde,  the  verb  used 
here,  Ges.  gives,  to  preserve,  to  deliver  life  from  danger,  citing 
this  verse.) 

Ps.  35  :  3 ;  Heb.,  xi,  yea,  or,  and,  pour  out  (figuratively,  says 
Ges.,  under  ruq,\h\&  verb  used  here,  for,  draw  out,  citing  this  verse 
and  others),  a  spear,  and  shut  to  crying  out  [them  that  cry  out] 


THEOLOGY   OP  THE   BIBLE.  129 

persecute,  or,  to  persecute,  me ;  say  to  eii-phsh  of  me  [i,  e.,  to  me], 
deliverance  of  thee  I :  (Ges.,  under  sg)\  gives  a  free  translation  of 
the  first  clause  of  the  verse,  thus :  "  make  bare  the  spear  and  shut 
up  (the  way)  to  my  persecutors,"  citing  this  verse ;  and  under  en- 
phsh,  gives  life  for  en-phsh,,  citing  this  verse,  and  Ps.  35  :  7  ;  7  :  2  ; 
120:  6.) 

Ps.  35  :  7 ;  Heb.,  For  without  cause  they  hid  for  me  shJit,  a  pit, 
nets  without  cause  hphru,  they  digged,  for  en-phsh  of  me :  Ges.,  for 
the  verb  hphr,  to  dig,  says,  metaphorically,  to  dig  a  jyit  for,  to 
lay  snares,  to  plot,  citing  this  verse. 

Ps.  35 :  8  ;  E.  v.,  .  .  .  and  let  his  net  that  he  hath  hid  catch 
himself:  [i.  e.,  en-phsh  of  him,  instead  of  en-phsh  of  me,  for  w?e,  in 
verse  7.] 

Ps.  35:  9;  Heb.,  And  en-phsh  of  me  shall  exult  in  Jehovah, 
shall  rejoice  in  ishuotu  the  deliverance  of  [i.  e.,  proceeding  from] 
liim. 

Ps.  35  :  10 ;  Heb.,  All  bones  of  me  shall  say,  Jehovah,  who  &c. 
[i.  e.,  I  will  say  emphatically,  or,  with  all  my  heart.]  Margin,  "  i. 
e.,  I  shall  say  so  with  all  my  might,  and  from  the  inmost  recesses 
of  my  being." — Ed. 

Ps.  35 :  12 ;  Heb,,  They  requited  me  evil  for  good,  shTcicl,  be- 
reavement to  en-phsh  of  me  :  Ges.,  for  shJcul,  gives,  bereavement, 
the  condition  of  a  person  left  by  all,  citing  this  verse :  The  Gr. 
gives,  ateJcnian,  want  of  children,  loss  of  children,  sterility,  to  the 
psuche  of  me  :  Lat.,  unfruitfulness,  or,  barrenness,  to  my  anima : 
Ital.,  To  me  they  render  evil  for  good ;  they  render  grief  to  my 
anima :  Douay,  They  repaid  me  evil  for  good :  to  the  depriving 
me  of  my  soiil:  E.  V,,  They  rewarded  me  evil  for  good  (to)  the 
spoiling  (margin,  depriving)  of  my  soul. 

Ps.  35 :  13  ;  Heb.,  ...  I  depressed,  or,  oppressed  b  fasting  en- 
phsh  of  me :  Gr.,  reduced,  or,  weakened,  the  psuche  of  me :  Lat., 
made  weak  my  anima :  Ital.,  I  afflicted  my  anima  with  fasting : 
Douay,  I  humbled  my  soul  with  fasting :  E.  V.,  I  humbled  my  soul 
with  fasting. 

Ps.  35  :  17  ;  Heb.,  .  .  .  bring  back,  or,  restore,  renew,  refresh, 
en-phsh  of  me  from  laying  wastes  of  them,  from  young  lions  of 
them  ^7i^V7,  that  which  is  most  dear,  of  me :  (i.  e.,  says  Ges.,  poeti- 
cally, for,  ^(/e.  SeePs.  22:  20,  before  given.  Under  Z;^/w<^,  young 
lion,  Ges.  says,  it  is  figuratively  applied  to  cruel  and  blood-thirsty 
enemies,  citing  this  verse,  and  Ps.  58:6;  Jerm.  2  :  15.)  The  Gr., 
inPs.  35  :  17  is,  restore,  or,  return,  replace,  Xh^ psuche  of  me:  Lat., 
9 


130  THEOLOGY   OF  THE   BIBLE. 

restore,  or,  renew,  repair,  make  good,  my  anima:  Ital.,  draw  my 
anima  from,  &c.,  my  only  one  from  the  young  lions  :  Douay,  rescue 
thou  my  soul  from  their  malice,  my  only  one  from  the  lions :  See 
English  Version. 

Ps.  35  :  25  ;  Heb.,  Not  let  say  them  in  lb  of  them,  eaA,  aha,  en- 
phsh  nu,  the  breath,  soul,  [for  desire,]  of  us :  Gr.,  the  psuche  of  us : 
Lat.,  our  anima :  Ital.,  Let  them  not  say  .  .  .  Ah !  our  anima : 
Douay,  Let  them  not  say  ...  it  is  well  to  our  m,ind:  E.  V., .  .  Ah, 
so  would  we  have  it. 

Ps.  35  :  28  ;  E.  V.,  And  my  tongue  shall  speak  of  thy  righteous- 
ness, \my  tongue  means  I ;  as  does  my  eii-phsh,  breath.] 

Ps.  38:7:  Heb.,  ki,  so  that,  loins  of  me  full  of  burning  :  The 
Gr.  gives,  the  psuche  of  me,  for  the  Heb.  loins  of  me. 

Ps.  38:9;  Heb.,  adni^  (used  only  of  God,  says  Ges.,)  manifest 
to  thee  every  taue  desire,  or,  longing,  of  me ;  [we  have  this  ex- 
pressed by  en-phsh.'\ 

Ps.  38  :  12  ;  Heb.,  And  have  laid  snares  seeking  for  [i.  e.,  they 
that  seek  for]  en-phsh  of  me :  Gr.,  hoi,  those,  seeking  Wie  psuche  of 
me:  Lat.,  my  anima:  Ital.,  my  anhna:  Douay,  my  soul:  E.  V., 
that  seek  after  my  life  [why  life,  here  ?  The  Ital.  is  anima  ;  Douay, 
soul ;  Lat.,  anima  ;  Gr.,  psuche  ;  Heb.,  en-phsh.^ 

Ps.  39:  3;  Heb.,  Hot,  lb  of  me  b,  in,  entrails  of  me;  in  hegig, 
heat,  fervour  of  mind,  of  me  kindled  fire;  spoke  I  with  tongue  of 
me,  (Ges.,  under  hegig,  renders,  "  in  my  fervour,  fire  kindled.") 

Ps.  39:  11;  Heb.  v.  12,  5  tukhut,  punishments,  corrections,  for 
sin  thou  chastisest  man,  and  meltest,  or  dissolvest,  (in  tears,  see  Ges,, 
mse,)  as  osh,  a  moth,  hmde,  the  precious,  of  him,  [equivalent  to 
ihid,  used  poetically  for  life,  in  Ps.  22:  20;  35  :  17 ;  which  see,  and 
equivalent  to  en-phsh  in  other  places.]  (Ges.,  under  7nse,  the  verb 
used  here,  says,  it  is  used  figuratively  for  "  melt  the  heart,"  i.  e., 
says  he,  terrify,  citing  this  verse :  The  Gr.  gives,  hast  caused  to 
dissolve  (in  tears,  says  Donnegan,  under  eJctlko)  the  pstcche,  bi-eath 
of  him.  [The  Gr.  here  gi\ id g  psuche  for  the  Heb.  hinde] :  Lat,,  ani- 
ma  of  him :  Douay,  and  thou  hast  made  his  soul  to  waste  away  like 
a  spider:  Ital.,  If  thou  punish,  or,  chastise,  any  one  with  punish- 
ments, or,  chastisements,  of  iniquity,  thou  makest  to  dissolve,  or, 
melt,  all  that  there  is  of  beautiful  and  excellent  in  him.     See  E,  V, 

Ps.  40  :  8 ;  Heb,,  To  do  will  of  thee,  God  of  me,  the  desire,  or, 
delight,  of  me,  u,  yea,  ture,  the  instruction,  teaching,  law,  of  thee 
in  midst  of  m,oi,  intestines  of  me  :  Gr.,  in  midst  of  the  hardia  of 
me:  Lat.,  in  midst  of  my  cor:  Ital.,  e  thy  law  is  in  the  midst  of 


THEOLOGY   OF   THE   BIBLE.  131 

my  interiora^  entrails :  Douay,   and   thy  law  in  the  midst  of  my 
heart:  E.  V.,  yea,  thy  law  (is)  within  my  heart. 

Ps.  40  :  14 ;  Heb.,  Let  them  be  put  to  shame;  u  put  to  shame, 
or,  caused  dishonour,  ihd,  at  once,  or,  together,  seeking  after  [they 
that  seek  after]  en-phsh  of  me  to  take  away  her  [it] :  Gr.,  the  psuche 
of  me  to  take  away  her  [it] :  Lat.,  my  anima  that  they  may  take 
away  her  [it] :  Douay,  that  seek  after  my  soul  to  take  it  away : 
Ital.,  that  seek  my  anima,  to  cause  it  to  perish :  E.  V.,  that  seek 
after  my  soul  to  destroy  it. 

Ps.  41:2;  Heb.,  Jehovah  will  guard  him  and  keep  alive  him, . , 
and  not  wilt  thou  give  him  to  en-phsh  of  enemy  of  him  :  Gr.,  in 
hands  (for,  en-phsh)  of  enemy  of  him :  [The  Gr.  gives  the  sense.] 
Lat.,  to  the  anima  of  enemies  of  him :  Douay,  and  deliver  him  not 
up  to  the  will  of  his  enemies  :  Ital.,  and  E.  V.,  to  the  icill  of,  &c. 

Ps.  41 :  4  ;  Heb.,  .  .  .  repair,  or,  mend,  en-phsh  of  me:  (A  meta- 
phor, says  Ges.,  under  rpha,  for,  to  heal  a  person.)  Gr.,  cure  the 
psuche  of  me :  Lat.  and  Ital.,  sa7ia,  cure,  heal,  my  anima:  Douay, 
and  E.  V.,  heal  my  soul. 

Ps.  42  :  1  ;  Heb.,  As  stag  org,  desireth  (that  is,  says  Ges.,  un- 
der org,  as  if,  lifteth  up  en-phsh  to,  desireth,)  streams  of  waters,  so 
en-phsh  of  one  torg  (the  same  verb)  desireth,  thee:  Gr.,  the  psuche 
of  me:  Lat.,  my  anima:  Ital.,  As  the  stag  agogna,  asj)ires  after, 
covets,  the  brooks  of  waters,  so  my  anima  agogna  thee  :  Douay, 
As  the  hart  jDanteth  after  the  fountains  of  waters  ;  so  my  soul  pant- 
eth  after  thee  :  See  E.  V. 

Ps.  42  :  2 ;  Thirsteth  en-phsh,  the  breath,  of  me  for  God :  Gr,, 
^^\Q, psuche  of  me:  Lat.,  my  anima:  Ital.,  ray  anima:  Douay  and 
E.  v.,  my  soul.  (The  Heb.  thirsteth  en-phsh  is  used  for  eager  de- 
sire, says  Ges.,  under  tsma.) 

Ps.  42 :  4 ;  Heb.,  These  I  remembered,  and  I  poured  out,  or,  ex- 
pended profusely,  ol,  upon,  over,  me  en-phsh  of  me  :  Gr.,  the  psMcA(5 
of  me:  Lat.,  my  anima:  Ital,  I  to  me  verso,  pour  out,  spill,  shed, 
my  anima,  (when)  to  me  I  reduce  to  memory  these  (things)  :  Dou- 
ay, These  things  I  remembered,  and  poured  out  my  soul  in  me : 
E.  v..  When  I  remember  these  (things)  I  pour  out  my  soid  in  me. 

Ps.  42  :  5  ;  Heb.  v.  6,  Why  art  thou  brought  do-vvn.,  or,  sunk 
down,  en-phsh  of  me,  and  hummest  ol,  upon,  or,  in  me  ?  {heme,  to 
hum,  the  verb  used  here,  is  an  onomatopoietic,  says  Ges.,  and  is 
used  of  internal  emotion,  citing  this  verse,  and  Ps.  42  :  12,  E.  V.,  v. 
11 ;  Jerm.  4  :  19 ;  31 :  20 ;  Song  of  Sol.  5  :  4 ;  [in  each  of  which 
the  same  Heb.  verb  is  used].  Ges.  adds,  "  This  internal  emotion  is 


132  THEOLOGY   OF   THE   BIBLE. 

sometimes  compared  poetically  with  the  sounding  of  musical  in- 
struments, just  as  Forster  relates  that  in  some  of  the  islands  of  the 
Pacific  they  call  pity,  the  barking  of  the  bowels :  and  he  cites  Isai. 
16 :  11,  where  the  same  verb,  heme,  hum,  occurs,  and  where  he  ren- 
ders "  my  bowels  shall  sound  like  a  harp  for  Moab  ;"  and  Jerem.  48  : 
36,  where  the  same  Heb.  verb  occurs,  and  where  he  renders,  "my 
heart  shall  sound  for  Moab  like  pipes.")  The  Gr.,  in  42 :  6,  E.  V., 
V.  5,  has,  ihQ  psuche  of  me :  Lat.,  my  anima  :  Ital,,  my  anima,  why 
throwest  thou  thyself  down,  and  stirrest,  or,  movest,  disturbest, 
vexest,  thyself  in  me  :  Douay,  Why  art  thou  sad,  O  my  soul  ?  and 
why  dost  thou  trouble  me  ?  E.  V.,  Why  art  thou  cast  down,  O  my 
soul  ?  and  (why)  art  thou  disquieted  in  me  ?  Read  the  rest  of  the 
verse  in  the  E.  V. ;  thou,  and  I. 

Ps.  42  :  6 ;  Heb.,  v.  7, .  .  .  ol,  upon,  or,  in,  me  en-phsh  of  me  is 
sunk  down :  Gr.,  the  psuche  of  me :  Lat.,  my  anima :  Ital.,  my 
anima:  Douay,  my  soul  is  troubled  within  myself:  E.  V.,  xay^soul 
is  cast  down  within  me. 

Ps.  42 :  11 ;  Heb.  v.  12,  same  as  v,  6,  Heb.  7. 
Ps,  43:6;  Heb.,  the  same. 

Ps.  44 :  25  ;  Heb.  v.  26,  When  is  sunk  down- to  dust  en-phsh  of 
us ;'  is  glued  to  earth,  or,  ground,  belly  of  us  :  Gr.,  the /JswcAe  of  us, 
...  the  belly  of  us  :  See  E.  V. 

Ps.  49:  3;  Heb.,  The  mouth  of  me  shall  speak  wisdom;  [equiv- 
alent to,  en-phsh,  the  breath,  Douay  and  E.  V.,  so  often  soul,  of  me 
shall  speak  wisdom.  The  mouth  can't  speak  without  en-phsh ;]  Gr., 
the  mouth  of  me  shall  speak  wisdom:  Lat.,  my  mouth  shall  speak 
wisdom :  Douay,  the  same :  Ital.,  the  my  mouth  shall  utter  (things 
of)  great  wisdom:  E.  V.,  my  mouth  shall  speak  of  wisdom. 

Ps.  49:6;  Heb.,  Those  trusting  in  riches,  and  in  the  abun- 
dance of  riches  of  them  glorying  tliemselves,  or,  being  proud  ;  (Ges, 
says,  the  rich  is  put  for  the  wiched,  as  Avcalth  generally  holds  men 
in  sin.) 

Ps.  49:7;  Heb.,  Brother  not  redeeming  shall  redeem  alsh, 
man,  or,  a  man ;  not  shall  give  to  God  Jq)hr,  a  redemption  price,  of 
him,  or,  he  cannot  give  to  God  a  redemption  price  of  himself;  (Ges., 
under  hphr,  cites  Exod.  21 :  30,  and  30  :  12,  and  gives  Icphr  en-phsh 
u  the  Heb.  words  used  in  each  of  those  verses,  and  renders  them 
"'the  redemption  price  of  his  life.'')  The  Gr.  in  Ps.  49  :  7  is, .  .  he 
shall  not  o-ive  to  God  a  sacrifice  of  expiation,  or,  a  ransom,  of  him- 
self: Lat.,  he  shall  not  give  to  God  his  own  atoning,  or,  propiti- 
ating :  Douay, .  .  he  shall  not  give  to  God  his  ransom :  Ital.,  nobody, 


THEOLOGY   OF   THE   BIBLE.  133 

in  fine,  can  redeem,  or,  ransom,  his  brother,  nor  give  to  God  the 
price  of  his  redemption,  or,  ransom :  E.  Y.,  None  (of  tliem)  can 
by  any  means  redeem  his  brother,  nor  give  to  God  a  ransom  for 
him :  (Margin,  "  Or,  for  himself.") — Ed. 

Ps.  49 :  8 ;  Heb.,  w,  even,  price  of  redemption  of  en-phsh  of 
them ;  w,  but,  oi',  in  that,  or,  because,  hdl,  ceasing  to  be,  or,  coming 
to  an  end,  for  ever,  or,  [in  the  preterite,]  ceased  to  be,  or,  come  to 
an  end,  forever:  [Tljis  verse  is  parenthetical,  between  v.  7  and  9  ; 
the  Heb,  did  not  use  the  marks  of  parenthesis,  nor  the  mark  of  in- 
terrogation :]  Gr.,  Jcai,  even,  or,  and,  the  price  of  the  redemption  of 
the  psiichti  of  him :  kai,  but,  or,  as,  he  ceased  for  ever :  Lat.,  et,  and, 
or,  even,  price  of  redemption,  or,  ransom,  of  his  anima  /  ei,  and, 
or,  even,  laborabit^  he  shall  lie  under,  forever.  (Ainsworth  says, 
laboro  is  used  metaphor,  for,  to  lie  under :)  Douay,  nor  the  price  of 
the  redemption  of  his  soul:  and  shall  labour  for  ever :  Ital.,  E,  and, 
or,  even,  the  redemption,  or,  ransom,  of  their  (own)  anima  not  can 
be  found,  and  il  manchera^  him  shall  fail  for  ever :  [But  the  Ital.  in- 
serts, in  italics  modo  we,  between  il  and  manchera  ;  so  that,  with 
the  italics,  the  Italian  is,  and  the  (manner)  shall  fail  forever :  The 
E.  V.  of  tlie  verse  is  put  in  parenthesis  thus :  (For  the  redemption 
of  their  soul  is  precious,  and  it  ceaseth  for  ever.) 

Ps.  49  :  9,  [To  be  read  in  connection  with  v.  7.]  Heb.,  w,  so  that, 
ihi  oud  I  ntsh,  he  may  live  again  to  be  perpetual,  not  may  see  [i.  e., 
experience]  that  sJiht^  pit,  sepulchre  :  [i.  e.,  the  effects  of  the  sepul- 
chre, or,  pit,  namely,  corruption,  forever :]  Gr.,  [To  be  read  in  con- 
nection with  the  Gr.  of  v.  7.]  And  live  again  forever ;  that  he  shall 
not  see  diaptJioran,  destruction :  Lat.,  And  live  besides  in  the  end, 
or,  conclusion :  not  shall  see  interitum,  extinction,  destruction : 
Douay,  And  shall  still  live  unto  the  end.  He  shall  not  see  destruc- 
tion :  Ital.,  To  cause  that  he  continue  forever,  (e)  that  he  may  not 
see  the yo55a,  grave,  trench:  E.  V".,  That  he  should  still  live  for 
ever,  (and)  not  see  corruption. 

Ps.  49:  10;  Heb.,  M,  when,  or,  since,  he  knoweth  sagacious 
die  :  together  fools  and  brutish  iahdu^  are  lost,  destroyed,  extirpated, 
perish,  and  leave  to  coming  after  them  riches  of  them :  Gr.,  When, 
or,  since,  he  sees,  or,  knows,  wise  dying,  likewise  senseless  and  want- 
ing understanding  are  lost,  or,  perish :  and  leave  behind  to  strang- 
ers, or,  others,  the  riches  of  them :  Lat.,  When  he  shall  see  wise 
dying ;  together  witless,  and  fool  peribunt,  are  annihilated,  perish. 
And  they  shall  leave  behind  to  strangers  their  riches :  Douay, 
When  he  shall  see  the  wise  dying  :  the  senseless  and  the  fool  shall 


134:  THEOLOGY    OF   THE   BIBLE. 

perish  together :  And  they  shall  leave  their  riches  to  strangers : 
Ital.,  Since  they  see  (that)  the  wise  die,  (and  that)  likewise  the 
mad  and  the  foolish  periscoiio,  perish,  or,  are  cast  away,  and  leave 
the  their  goods,  or,  properties,  to  others :  E.  V.,  For  he  seeth  (that) 
wise  men  die,  likewise  the  fool  and  the  brutish  person  perish,  and 
leave  their  wealth  to  others. 

Ps.  49 :  11;  Heb.,  Sepulchres,  or,  graves,  of  them  houses  of 
them  for  ever,  habitations  of  them  to  circle  and  circle,  [signifying 
for  ever,  see  Ges.,  diir.  The  grave  is  frequently  called  in  Scripture, 
house,  habitation.]  They  have  given  name  by  names  of  them  on 
lands :  [i.  e.,  most  likely,  they  who  after  them  have  come  into  pos- 
session have  named  the  lands  by  the  names  of  those  who  in  their 
lifetime  owned  them.  Men  in  their  lifetime  do  not  give  their  own 
names  to  their  land :]  Gr.,  The  taplioi^  graves,  tombs,  of  them 
houses  of  them  for  ever,  tents,  or,  covers,  of  them  to  generation  and 
generation,  or,  to  age  and  age ;  they  have  called,  or,  named,  [i.  e., 
men  have  called,  or,  named,]  the  names  of  them  [the  rich  dead] 
upon  the  lands  of  them :  [i.  e.,  that  belonged  to  them  in  their  life- 
time :]  Lat.,  And  septilcra,  the  graves,  tombs,  sepulchres,  of  them 
houses  of  them  for  ever ;  tents  of  them  to  progeny  and  progeny  ; 
they  have  called  [i.  e.,  (imi^ersonal)  men  have  called]  their  names 
upon  their  lands :  Douay,  And  their  sepulchres  shall  be  their  houses 
for  ever ;  their  dwelling  places  to  all  generations :  they  have  called 
their  lands  by  their  names  :  The  Ital.  of  the  verse  is,  The  their  in- 
wai'd  (thought  is,  that)  their  houses  (shall  abide,  or,  continue)  for 
ever,  (and  that)  their  habitations  (shall  last,  or,  continue)  through 
every  age  ;  they  impose  their  names  to  the  lands :  E.  V.,  Their  in- 
wai'd  thought  (is,  that)  their  houses  (shall  continue)  for  ever,  (and) 
their  dAvelling  places  to  all  generations  ;  they  call  (their)  lands  after 
their  own  names.  [There  is  no  word  in  the  Heb.  for  the  word  their 
nor  for  the  word  oion  in  the  E.  V.,  of  the  verse;  and  even  the  Ital. 
has  not  the  word  own.  We  see  that  the  E.  V.  has  taken  the  Ital. 
of  the  verse ;  the  other  three  versions,  the  Gr.,  the  Lat.,  and  the 
Douay,  being  entirely  diiferent.  And  further,  though  the  E.  V. 
has  taken  the  Ital.,  it  is  less  ingenuous  than  that ;  the  word  thought 
being  inserted  in  italics  in  the  Ital. ;  whereas  it  is  given  in  the  Ro- 
man character  in  the  E.  V, ;  which  is  an  affirmation  that  it  is  in  the 
text.] 

Ps.  49;  12;  Heb.,  m,  yea,  or,  and,  man  5,  in,  on  account  of, 
honour,  or,  magnificence,  bl  ilin,  not  shall  pass  the  night ;  [i.  e.,  the 
night  of  the  grave.     This  verb  lin  is  used  of  inanimate  things,  as, 


THEOLOGY   OF.  THE   BIBLE.  135 

food  shall  not  pass  the  night,  in  Exod.  23  :  18 ;  34  :  25  ;  Deut.  16 : 
4,  cited  by  Ges. :  in  each  of  which  the  Heb.  is,  la  ilin,  not  shall 
pass  the  night ;  la,  there,  being  equivalent  to  hi  in  this  v.  Ps.  49 : 
12.]  nmshl,  being  assimilated,  as  cattle  ndmu,ihej  become  like,  or, 
are  made  an  end  of,  cut  ofi",  perished,  ceased :  [ndmu,  used  here,  is 
the  third  person  plural  passive  of  the  verb  dme.  As  first  given  by 
Ges.,  he  defines  dtne,  to  become  like ;  and  he  cites  this  verse,  and 
A'-erse  20  of  this  chap.,  where  the  Heb.  is  the  sam_e,  as  instances  of 
the  use  of  this  verb  in  that  sense :  so  that  he  would  render  in  these 
verses  thus.  .  .  being  assimilated,  [i.  e.,  in  life,]  as  cattle  they  be- 
come like :  [i.  e.,  in  death :]  But  Ges.  gives,  secondly,  the  same 
verb  dine,  marked  exactly  like  the  first,  and  defines  it,  to  cease, 
make  an  end  of,  perish,  cut  oif:  so  that,  nmdu  being  in  the  passive, 
the  rendering,  according  to  this  definition  of  the  verb,  is :  being 
assimilated,  become  like,  as  cattle  they  are  made  an  end  of,  cut  off, 
perished,  ceased.  It  is  not  very  important  which  of  Ges.'s  defini- 
tions of  the  verb  we  use  here.  No  one  will  dispute,  that  to  become 
lilce  cattle  at  death  is  equivalent  to  being  made  an  end  of,  being 
perished.]  The  Gr.  gives  this  v.  12,  and  v.  20,  as  Ges.  would  ren- 
der them,  namely,  he  was  made  like  to  the  cattle  the  unwise,  [to 
cattle  unwise,  without  our  article,]  and  was  made  like  to  them : 
The  Lat.  follows  the  Greek  in  these  two  verses  :  The  Douay  gives, 
v.  12,  he  is  compared  to  senseless  beasts,  and  is  become  like  them: 
V.  20,  he  hath  been  compared  to  senseless  beasts,  and  made  like  to 
them:  [The  Lat.  words,  as  well  as  the  Gr.  words,  and  the  Hebrew 
words  are  the  same  in  both  verses,  12  and  20,]  The  Ital.  in  v.  12 
is,  And  moreover  the  man  (that  is)  in  honour  not  (there)  shall  dwell, 
or,  live  (always,  on  the  contrary)  is  rendered  like  to  the  beasts 
(that)  perish :  And  in  v.  20  the  Ital.  is.  The  man  (that  is)  in  state, 
or,  rank,  honourable,  and  not  hath  understanding,  is  like  to  the 
beasts  (that)  perish  :  [The  Ital.,  for  ndmu  in  these  two  verses  gives 
perish ;  it  is,  are  made  an  end  of,  cut  ofi",  perished,  ceased,  as  I 
have  given  above ;  which  is  preferable,  I  think,  to  the  rendering  of 
Ges.:  TheE.  V.  ofv.  12  is.  Nevertheless,  man  (being)  in  honour 
abideth  not :  he  is  like  the  beasts  (that)  perish :  [following  the 
Ital. :]  And  in  v.  20,  man  (that  is)  in  honour,  and  understandeth 
not,  is  like  the  beasts  (that)  perish :  [following  the  Ital.] 

Ps.  49  :  13  ;  Heb.,  This  drk,  way,  course  of  life,  of  them  folly  in 
them ;  u,  but,  or,  yet,  they  who  come  after  them,  in  mouth  of  them 
[that  come  after  them]  they  will  be  graciously  accepted:  [It  may 
mean,  at  mouth,  for,  sayings,   of  them  (who  are  dead),  they  who 


136  THEOLOGY   OF  THE  BIBLE. 

come  after  them  will  be  made  well  pleased :  but  I  think  the  other 
is  better.]  The  Gr.  is,  This  the  way,  this  way,  [without  our  article] 
mode  of  life  of  them  sJcandalon,  a  scandal,  to  them,  7<^ai,  but,  next 
after  these  {things,  understood)  in  the  mouth  of  them  they  will  ex- 
tol, or,  praise :  Lat.,  This  way,  or,  course,  of  them  a  scandal  to 
them ;  et,  yet,  afterwards  in  their  mouth  they  will  be  well  liked : 
Douay,  This  way  of  theirs  is  a  stumbling-block  to  them:  and  after- 
wards, they  shall  delight  in  their  mouth :  Ital.,  This  their  way  (is) 
to  them  a  folly  [i.  e.,  is  their  folly],  and  yet  their  descendants  are 
pleased  to  follow  their  precepts  :  E.  V., .  .  .  this  their  way  (is)  their 
folly  ;  yet  their  posterity  approve  their  sayings,  (Margin,  delight 
in  their  mouth.) 

Ps.  49 :  14 ;  Heb.,  Like,  or,  as,  sheep  in  shaul  they  place  them, 
death  «>o,  shall  pasture  (figuratively,  says  Ges.,  under  roe,  for, 
guard,  rule)  them ;  and  shall  tread  with  the  feet  over  them,  the  just 
in  the  morning ;  (and  so  given  by  Ges.,  under  rde,  citing  this  verse : 
it  is  49:  15  in  the  Heb.)  [What  could  more  aptly,  and  in  more 
perfect  accord  with  all  the  rest  of  the  chapter,  express  the  idea 
that  at  the  resurrection  of  the  just  the  wicked  will  be  left  in  their 
graves,  trampled  under  the  feet  of  the  just.  ]  u,  yea,  tdr,  form,  (so 
given  by  Ges.,  citing  this  verse)  of  them  to  nothings,  or,  to  brought 
to  nothings,  shaul,  the  grave,  mzbl,  a  habitation,  lu,  to,  or,  for, 
them:  Gr.,  As,  or,  just  as,  or,  like,  sheep  in  hades,  ethento,  they 
put,  lay,  lay  down,  [them],  death  shall  pasture  (metaphorically, 
says  Donnegan,  shall  rule)  them  :  shall  overpower  them  the  straight 
(metaphor.,  says  Donnegan,  for,  upright)  in  the  morning,  and  the 
bottheia,  succour,  of  them  shall  be  let  fall  into  disuse,  ox-,  shall  be- 
come obsolete,  in  the  hades  eh,  out  of  the  reach  of,  the  doxls,  fame, 
glory,  of  them  :  [i.  e.,  the  fame,  or,  glory,  they  enjoyed  in  life  will 
not  help  them  out  of  the  grave :]  Lat.,  As,  or,  like  as,  sheep  in  in- 
ferno they  are  laid  down  ;  death  shall  pasture  (metaphorically,  says 
Ainsworth,  waste)  them  ;  and  shall  be  lords  and  masters  of  them 
the  just  in  the  morning  ;  and  the  auxilmm,  help,  succour,  remedy, 
of  them  shall  grow  old  in  inferno  from  the  glory,  or,  renown,  of 
them  :  [i.  e.,  their  help,  &c.,  from  the  glory,  or,  renown,  of  them 
shall  grow  old  in  inferno,  the  lying  below,  the  grave  :  Douay,  they 
are  laid  in  hell  like  sheep :  death  shall  feed  upon  them :  And  the 
just  shall  have  dominion  over  them  in  the  morning  :  and  their  help 
shall  decay  in  hell  from  their  glory :  Ital.,  they  shall  be  put  sotterra, 
under  ground,  as,  or,  like,  sheep ;  the  death  [death]  them  shall  pas- 
ture, or,  feed  upon ;  and  the  (men)  straight  [for,  just]  shall  rule 


THEOLOGY   OF   THE   BIBLE.  137 

over  them  in  that  morning;  and  the  sepolcro^  sepulchre,  tomb, 
consumera,  shall  waste,  waste  away,  accomplish,  destroy,  their 
beautiful  appearance,  (that  shall  be  carried  away)  from  their  habi- 
tation :  E.  v..  Like  sheep  they  are  laid  in  the  grave  ;  death  shall 
feed  on  them ;  and  the  upright  shall  have  dominion  over  them  in 
the  morning ;  and  their  beauty  shall  consume  in  the  grave  from 
their  dwelling.  (Margin,  [it  is  not  said  by  whom,]  "  or,  the  grave 
(being)  an  habitation  to  every  one  of  them.") 

Ps.  49 :  15  ;  Heb.,  But  God  will  redeem,  or,  set  free,  en-phsh  of 
me  [i.  e.,  me,  or,  the  breath  of  me,]  from  hand  of  shaul  ki,  when 
igh,  he  shall  take,  send  for,  or,  fetch,  me :  Gr.,  But  God  will  de- 
liver by  ransom  the  psuche  of  me,  from,  or,  out  of,  hand  of  hades, 
when  he  may,  or,  shall,  take,  or,  purchase,  me  :  Lat.,  But  God  redi- 
met,  will  redeem,  ransom,  or,  purchase,  my  anima  from,  or,  out  of, 
hand  of  inferus,  when  he  shall  take  me :  Douay,  But  God  will  re- 
deem my  soul  from  the  hand  of  hell,  when  he  shall  receive  ine : 
[me  and  my  soul  mean  the  same.]  Ital.,  But  God  will  ransom,  or, 
redeem,  or,  get  loose,  my  anima  from  the  sepolcro,  [i.  e,,  me  from 
the  sepolcro,  sepulchre,  tomb  ;]  for,  or,  since,  he  me  will  receive  (to 
himself):  E.  V.,  But  God  will  redeem  m,y  soul  from  the  power  of 
the  grave ;  (Margin,  "  from  the  hand  of  the  grave,  or,  hell,"  citing 
Ps.  16  :  10 ;)  for  he  shall  receive  me. 

Ps.  49  :  16  ;  Heb.,  Be  not  thou  afraid  ki,  when,  becometh  rich 
aish,  a  man,  ki,  when,  becometh  great  khud,  the  riches,  (so  given 
by  Ges.,  citing  this  verse,  and  Isai.  10  :  3  ;  66  :  12  ;  in  each  of  which 
the  Heb.  word  is  kbud,)  of  house  of  him  :  (figuratively,  says  Ges., 
for,  the  family  of  him:)  Gr.,  Fear  not  when  may  be  rich  anthropos, 
a  man,  and  when  may  be  filled  the  doxa,  fame,  of  the  house  of  him : 
Lat.,  Thou  shall  not  be  afraid,  when  rich  shall  have  become  homo, 
a  man,  and  when  shall  have  been  multiplied  the  gloria,  renown, 
reputation,  glory,  of  the  house  of  him :  Douay,  Be  not  thou  afraid, 
when  a  man  shall  be  made  rich,  and  when  the  glory  of  his  house 
shall  be  increased  :  Ital.,  Fear  not,  when  alcuno,  somebody,  shall 
be  enriched,  when  the  glory  of  his  house  shall  be  increased  :  E.  V., 
Be  not  thou  afraid  when  one  is  made  rich,  when  the  glory  of  his 
house  is  increased. 

Ps.  49 :  17  ;  Heb.,  ki,  since,  not  at  death  of  him  shall  he  take 
away  anything,  not  shall  go  down  after  him  khud,  the  riches,  of 
him. 

Ps.  49 :  18  ;  Heb.,  Although  en-^)hsh  of  him  [i.  e.,  he]  in  life  of 
him  may  be  praised ;  and  they  will  praise  thee  ki,  when,  thou  doest 


2^ 


138  THEOLOGY   OF   THE   BIBLE. 

well  for  thyself:  the  Gr.  has,  the psuehe  of  him:  Lat.,  anima  of 
him :  Donay,  For  in  his  life-time  his  soid  will  be  blessed,  and  he 
will  praise  thee  when  thou  shalt  do  well  to  him :  Ital.,  Although 
he  have  blessed  his  anima  in  his  life;  and  (such)  thee  will  praise, 
if  thou  of  to  give  pleasure,  and  good  time:  E.  V.,  Though  while  he 
lived  he  blessed  Jiis  soul :  (Margin,  "  he  counted  himself  happy." — 
Ed.)  and  (men)  will  praise  thee  when  thou  doest  well  to  thyself. 

Ps.  49:  19;  Heb.,  He  shall  be  carried  to,  or,  into,  [the  future 
tense  of  bua,  for  which  Ges.  gives  the  Gr.  eisphero^  for  which  Don- 
negan  gives,  carry  to,  convey  into,]  dur,  the  house,  of  fathers  of 
him ;  (Ges.,  under  dur,  gives  the  Hebrew  words  here,  and  renders, 
"the  house  of  their  fathers,"  i.  e.,  says  he,  the  grave  ;  citing  this 
verse ;  the  verse  in  the  Heb.  is  49  :  20;)  od  ntsa,  to  perpetuity,  for 
ever,  not  shall  they  see  aiir,  light :  (i.  e.,  says  Ges,,  light  of  life, 
citing  Job  3:  16;  where  the  Heb.  has  the  same  word  aur,  only; 
and  citing  Ps.  56  :  14,  the  E.  V.  is  v.  13,  where  the  Heb.  has,  more 
fully,  says,  Ges.,  aur  hiim^  light  of  lives.  The  Heb.  lives  is  uni- 
formly rendered  life\)  The  Gr.  of  Ps.  49  :  19,  (the  Gr.  is  v.  20,  as 
is  the  Heb.)  is,  He  shall  come  to,  or,  enter  into,  eos^  even  to,  as  far 
as,  families,  or,  races,  of  fathers  of  him,  even  to  eternity  not  shall 
he  see  light :  Lat.,  He  shall  enter  in  as  far  as  with  the  progenies  of 
his  fathers  ;  and  even  to,  or,  as  far  as,  eternity  not  shall  he  see 
light :  Douay,  He  shall  go  into  the  generations  of  his  fathers  :  and 
he  shall  never  see  light :  Ital.,  He  shall  come  (there  where  is)  the 
progeny,  or,  generation,  of  his  fathers  ;  never  to  eternity  not  shall 
they  see  the  light :  [light,  without  our  article.  In  Italian,  two 
negatives  strengthen  the  negation.]  E.  V,,  He  shall  go  to  the  gen- 
eration of  his  fathers ;  they  shall  never  see  light.  [To  the  word 
Se  here,  somebody,  it  is  not  said  who,  puts  in  the  margin,  "  The 
souV  This  is  one  of  the  attempts  of  Orthodoxy  to  thrust  the  dog- 
ma, the  immortal  soul,  into  the  Bible,  of  which  I  have  said  there 
;  are  several  quite  as  puerile  as  that  of  Scott  to  find  it  in  Gen.  2  :  7.] 

Ps.  49  :  20 :  This  verse  has  been  rendered  in  connection  with 
verse  12. 

I  have  now  to  state,  that  the  later  copies  of  the  Hebrew  (as  is 
the  case  with  my  copy)  have  in  verse  11  of  this  chapter  the  Heb. 
word  qrb,  entrails,  bowels,  inwards,  by  mistake  for  the  Heb.  word 
qbr,  grave,  sepulchre  ;  the  letters  hr  being  ti-ansposed  and  written 
rh  ;  a  mistake  either  of  the  copyist  of  the  manuscript  or  of  the  type 
setter.  I  have  had  such  transpositions  of  letters  by  the  type-setter 
occur  more  than  once  already  in  printing  these  sheets.  And  enough 


THEOLOGY    OF,  THE   BIBLE,  139 

has  been  shewn  of  the  want  of  knowledge  of  the  Hebrew  to  justify 
the  remark  that  the  proof  reader  would  not  be  likely  to  know 
which  was  the  right  word.  And  even  if  he  did,  he  might  not  have 
observed  the  mistake.  It  may  be  thought  quite  as  probable  that 
the  mistake  was  by  the  copyist.  The  word  qrb  in  the  verse  makes 
the  first  clause  of  the  verse  in  the  Heb.  read,  entrails,  bowels,  in- 
wards, of  them  houses  of  them  forever ;  the  absurdity  of  which 
conclusively  shews  mistake ;  and  any  one  knowing  that  the  Heb. 
has  the  word  qhr^  grave,  sepulchre,  could  not  fail  to  see  at  once  that 
qrh  is  a  mistake  for  qhr.  I  have  rendered  the  verse  from  the 
Heb.  as  if  the  right  word  was  there.  And  the  Septuagint  gives, 
oitaphoi  auton,  the  graves,  tombs,  of  them  houses  of  them  for  ever. 
And  the  Lat.  and  the  Douay,  give  the  same.  The  Septuagint  was 
made  by  Hebrews  direct  from  the  Hebrew.  Of  course  the  Hebrew 
manuscript  from  which  that  was  translated  must  have  had  the  right 
word,  qhr. 

Being,  some  years  ago,  in  the  study  of  a  Bishop  of  the  Episcopal 
Church,  he,  at  my  request,  took  down  a  fine  edition  of  a  Polyglot 
Bible,  of  which  he  had  before  spoken  to  me.  I  asked  him  to  turn 
to  the  49th  Psalm.  He  did  so  ;  and  read  it  to  and  including  verse 
11  from  the  column  containing  the  E.  V.  I  then  asked  him  to  read 
that  verse  from  the  Greek  column,  the  Septuagint,  saying,  that  is 
my  book.  He  said  I  was  entitled  to  that :  and  read  the  verse  in 
the  Greek.  He  had  not  observed  the  Greek  before.  He  then,  of 
his  own  accord,  read  the  verse  as  given  in  the  column  containing 
the  Italian.  Whereupon  I  made  some  remark  signifying  that  that 
was  a  Popish  version.  He  then  said,  he  had  a  smattering  of  Hebrew ; 
and  took  down  a  book  in  which  the  Hebrew  was  given,  and  under 
each  line  of  the  Hebrew  a  rendering  of  it  into  English.  The  Heb. 
words  were  there  given  as  qrh,  &c, ;  and  under  the  line  was  a  ren- 
dering in  English  thus,  "  their  inwards  their  houses  for  evei*."  That 
translator,  whoever  he  was,  did  not  interpolate  any  words.  I  asked 
the  Bishop  what  the  word  inwards  there  meant.  He  said  he 
couldn't  tell.  I  have  not  learned  whether  the  Bishop  has  since 
made  up  his  mind  what  the  word  imoards  there  means.  If  he  will 
turn  to  the  margin  of  the  edition  of  the  Bible  in  English  called 
"  The  Comprehensive  Bible"  he  may  be  relieved  from  further  study 
as  to  its  meaning,  by  learning  that  in  the  Hebrew  of  the  book  he 
consulted  the  Hebrew  word  qrh  is  given  by  mistake  for  qhr.  The 
margin  to  Ps.  49  :  11  there  is,  "  or,  '  their  grave  is  their  house  for 
ever,  their  dwelling-place  through  all  generations,  though  their 


140  THEOLOGY    OF   THE   BIBLE, 

names  are  celebrated  over  countries.'  All  the  ancient  versions,  in- 
stead of  qrhm^  their  inward  part,  seem  to  have  read  qhrm^  their 
grave  ;  which  is  probably  the  true  reading."  The  word  probably^ 
used  here,  is  due  to  orthodoxy.  If  all  the  ancient  versions  seem 
to  have  read  qhrm^  their  grave,  why  say,  "  which  is  'probably  the 
true  meaning  ?" 

The  Italian  versionist  chose  not  to  follow  the  Greek,  nor  the 
Latin,  but  to  take  qrb  to  be  the  right  word;  and  hence  the  necessity 
of  interpolating  so  many  words  in  the  Italian  rendering  of  the  verse. 
And  James's  Ecclesiastics  chose  not  to  follow  the  Greek,  nor  the 
Latin,  nor  the  Douay,  but  to  follow  the  Italian ;  and  hence  the  ne- 
cessity of  their  interpolating  so  many  words.  But  I  do  not  see  that 
they  were  under  any  necessity  of  giving  the  word  thought  as  if  it 
was  in  the  text.  Even  the  Italian  had  not  done  that ;  but  had  put 
that  word  also  in  italics.  But  the  Psalter  version,  or  the  Bishops' 
Bible,  from  which,  as  before  said  it  was  taken,  is  still  less  ingenuous 
than  the  E.  V.  It  gives  the  whole  verse  in  Roman  character,  as  if  it 
were  all  in  the  text,  thus :  And  yet  they  think  that  their  houses 
shall  continue  for  ever,  and  that  their  dwelling  places  shall  endure 
from  one  generation  to  another ;  and  call  the  lands  after  their  own 
names. 

That  "  Graves  of  them  houses  of  them  for  ever,"  is  the  true  Heb. 
in  49:  11  is  further  shown,  if  any  further  evidence  were  at  all 
required,  by  the  similar  expression  in  verse  14,  "  the  grave  a  habi- 
tation, to,  or,  for,  them,"  (margin,  "  the  grave  (being)  an  habitation 
to  every  one  of  them,")  in  connection  with  the  first  part  of  that 
verse,  "  Like  sheep  in  shmil,  the  grave,  they  place  them." 

Adam  Clarke,  in  his  Edition  of  the  Bible,  has  this  note  to  Ps. 
49:  11  :  He  gives,  as  it  is  in  E.  V.,  their  inward  thought  is,  that 
their  houses  shall  continue  for  ever :  and  then  says  :  "  thus,  by  in- 
terpolation, we  have  endeavoured  to  patch  up  a  sense  for  this  clause. 
Instead  of  kirbam,  [the  way  he  writes  the  Hebrew  word  qrbm,] 
their  inward  part,  the  Septuagint  [the  Greek  vei'sion]  ai)pear  to 
have  used  a  copy  in  which  the  second  and  third  letters  have  been 
transposed  hihram,  [the  way  he  Avrites  the  Heb.  word  qbi'm,^  their 
sepulchres,  for  they  [the  Septuagint,  i.  e.,  the  seventy]  translate, 
[giving  the  Greek,]  '  For  their  graves  are  their  dwellings  for  ever.' " 
[Are  is  not  in  the  Greek.]  The  reader  perceives  that  D.D.  Clarke 
thus  gives  a  sly  intimation  that  the  ancient  copy  from  which  the 
Septuagint  was  taken  might  have  wrongly  transposed  the  letters 
b  r,  and  so  had  qbrm  for  qrbm ;  thus  giving  the  sly  intimation. 


THEOLOGY    OF   THE   BIBLE.  141 

that  later  copies  might  be  more  correct  than  the  ancient  ones ;  the 
absurdity  of  which  intimation  is  apparent ;  for,  the  more  copies  are 
multiplied,  the  more  likely  it  is  that  some  copyist  has  made  a  mis- 
take ;  and,  a  mistake  once  getting  into  a  manuscript  would  very 
likely  be  followed  in  subsequent  copies  of  it.  But  the  Doctor's 
orthodoxy  suggested  this  intimation  to  him,  and  the  absurdity  of  it 
did  not  prevent  him  from  making  it.  The  Doctor  then  continues 
his  note  with  the  following  remarks :  "  So  six  or  seven  feet  long, 
and  two  or  three  feet  wide,  is  sufficient  to  hold  the  greatest  con- 
queror in  the  universe !  What  a  small  house  for  the  quondam  pos- 
sessor of  numerous  palaces  and  potent  kingdoms  !  They  call  their 
lands  after  their  own  names.  [Giving  this  as  his  idea  of  what  the 
next  clause  of  the  verse  means,  and  he  then  continues :]  There 
would  have  been  no  evil  in  this  if  it  had  not  been  done  on  an  infidel 
principle.  They  expected  no  state  of  being  but  the  present ;  and 
if  they  could  not  continue  themselves,  yet  they  took  as  much  j)ains 
as  possible  to  perpetuate  their  memorial."  [Thus  this  Doctor  would 
give  no  force  whatever  to  the  words /or  everm  the  text  of  the  verse, 
and  would  make  the  verse  mean,  simply,  that  the  rich  (i.  e.,  the 
rich  wicked)  die  as  others,  and  all,  die  ;  whereas  not  only  this  verse, 
but  the  whole  Psalm,  shews,  that  they  will  die  for  evei-.  These 
last  remarks  also,  of  the  Doctor's,  are  due  to  his  orthodoxy.] 

In  one  of  my  public  readings,  on  my  stating  that  qrb  was  a  mis- 
take for  qbr,  a  D.D.  spoke  out  and  said :  It  was  impossible  it  could 
be  a  mistake.  I  then  proceeded  to  give  the  Greek,  and  the  Latin, 
and  the  Douay,  of  the  verse :  and  the  D.D.  said  nothing  further. 
Immediately  after  the  lecture  he  came  to  me  and  apologized  for  in- 
terrupting me.  I  had  before  given  the  Greek  of  the  verse  to  an- 
other gentleman,  a  D.D.  from  the  Princeton  Seminary.  It  was  new 
to  him  also. 

I  give  now  an  interesting  incident  relating  to  this  chapter,  Ps. 
49.  Some  time  since,  I  met  a  gentleman  who  had  been  a  preacher 
of  the  orthodox  theory,  but  who  had  abandoned  that  theory,  and 
had,  by  the  study  of  the  E.  V.  alone,  obtained  the  true  system  of 
the  Bible  in  reference  to  man,  in  all  its  parts,  including  the  resur- 
rection of  the  just,  and  of  those  only :  that  is,  of  them  who,  through 
faith,  shall  be  accounted  just.  In  the  course  of  the  conversation  I  re- 
ferred to  this  chapter.  (He  had  read  it  only  as  the  E.  V.  gives  it, 
and  as  the  E.  V.  gives  verse  11.  He  had  not  seen  the  marginal 
notes  mentioned  above.)  He  smiled,  and  gave  expression  to  the 
idea  that  that  chapter  contained  a  perfect  development  of  the  whole 


142  THEOLOGY   OF  THE   BIBLE. 

system.  (And  in  this  he  was  right.)  I  then  informed  him  that  the 
E.  V.  of  verse  1 1  was  wrong ;  and  gave  him  the  Greek  of  that  verse. 
'He  saw  at  once  the  harmony  of  that  rendering  with  all  the  other 
parts  of  the  chapter.  I  subsequently  learned,  that  he  had  stated 
what  he  had  so  understood  to  be  the  Greek  of  the  verse  to  a  gentle- 
man who  was  able  to  refer  to  the  Greek ;  and  that  that  gentleman, 
in  his  surprise,  said,  it  could  not  be  so.  But  that,  in  a  short  time 
after,  that  gentleman  told  him  the  Greek  was  as  he  had  been  in- 
formed it  was.  Not  long  since,  I  again  saw  the  gentleman  with 
whom  I  had  conversed  ;  and  he  said  to  me,  he  should  like  to  see 
the  whole  chapter  rendered  from  the  Hebrew.  And  inasmuch  as 
the  chapter  is  short,  and  contains  the  E.  V.  word  soul  three  times, 
I  have  concluded  to  give  the  chapter  here,  beginning  at  v.  6  in  the 
E.  v.,  being  v.  V  in  the  Hebrew. 

I  now  state,  that  on  consulting  the  version  made  in  Latin,  by 
St.  Jerome,  in  manuscript,  in  the  fourth  century,  (he  was  born 
A.  D.  331,)  and  which  was  printed  as  early  after  the  discovery  of 
the  art  of  printing  as  A.  D.  1522,  a  copy  of  which  printed  volume 
I  examined  in  the  library  of  a  friend,  I  find  that  St.  Jerome  gives 
in  Latin  "  sepulchra  eorum  domus  illorum  in  eternu^''  sepulchres, 
or,  graves,  of  them  houses  of  them  for  ever.  The  Latin  Vulgate  I 
am  using,  published  under  the  authority  of  Pope  Clemens  the 
Eighth,  in  1592,  gives  the  same  Latin,  with  et^  and,  prefixed,  and 
giving  mternum,  instead  oi  eternu. 

I  may  properly  say,  in  this  connection,  that  within  my  limited 
acquaintance  in  my  own  town,  I  have  met  with  two  gentlemen, 
members  in  full  communion  of  Churches  of  difi'erent  denominations, 
both  men  of  uncommon  abilities,  who,  from  their  own  study  of  the 
E.  V.  alone,  had  repudiated  the  so-called  orthodox  theory ;  not- 
withstanding their  church  connection,  and  the  teachings  of  their 
ministers.  One  of  them,  since  dead,  on  occasion  of  my  calling  on 
him  on  business,  put  a  question  to  me  the  answer  to  which  would 
cover  the  whole  subject.  I  gave  him  ray  answer.  He  said  I  was 
the  first  man  from  whom  he  had  received  that  answer.  A  conver- 
sation ensued,  from  which  I  learned  that  he  was  a  thorough  E.  V. 
Bible  scholar.  He  told  me,  that  when  what  he  had  since  found  to 
be  the  truth  first  struck  him,  it  seemed  like  heresy  to  him.  But 
that  not  being  able  to  drive  it  from  his  mind,  he  set  himself  with 
renewed  diligence  to  the  study  of  the  Bible ;  and  found,  that  what 
he  had  feared  was  a  heresy  Avas  plainly  the  truth  of  Scripture.  And 
now,  said  he,  I  am  the  happiest  man  alive.     I  heard  the  sermon 


THEOLOGY   OF   THE   BIBLE.  143 

preached  at  his  funeral.  The  preacher  spoke  in  the  highest  terms 
of  his  exalted  Christian  character  ;  and,  by  way  of  consolation  to 
his  family,  gave  some  of  the  phrases  common  on  such  occasions  re- 
specting what  he  called  his  soul ;  such  as,  being  already  in  the  en- 
joyment of  blessedness  in  (the  orthodox)  heaven:  though  the 
preacher  knew  that  his  family  well  understood  he  had  no  such  idea ; 
but  that  his  hope  was,  of  being  accounted  just,  and  of  being  made 
alive  again  at  the  resurrection  of  the  JTist.  To  him,  indeed,  that 
will  be  the  next  moment  after  his  death  ;  for  there  is  no  time  where 
there  is  no  consciousness.  I  had  often  expressed  this  thought,  and 
surprise  that  any  theory  could  shut  out  from  mens'  minds  so  plain 
a  truth.  1  have  since  seen  it  beautifully  illustrated  in  a  work  of 
Archbishop  Whately  of  the  Episcopal  Church  of  England,  on  "  The 
Future  State."  It  was  brought  to  my  notice  by  a  D.D.  not  before 
alluded  to,  to  whom  I  had  said,  in  a  conversation  about  modern 
spiritualism,  that  there  were  no  such  things  as  spirits,  in  the  ortho- 
dox sense  of  the  word.  Whereupon  he  said,  then  you  agree  with 
Archbishop  Whattsly.  I  had  not  then  seen  or  heard  of  the  work ; 
and  I  so  told  the  gentleman.  He  said  he  thol^ght  he  could  borrow 
it  for  me.  Meeting  him  afterwards,  he  said  he  had  not  yet  been 
able  to  get  it.     I  obtained  it  at  a  book-store  in  New  York. 

I  now  proceed  with  the  E.  V.  word  soid. 

Ps.  51  :  14  ;  E.  V.,  .  .  .  my  tongue  shall  sing  aloud,  &c.,  v.  15, 
E.  Y., .  .  .  my  mouth  shall  show  forth  thy  praise. 

Ps.  54  :  3 ;  Heb., .  .  .  me  .  .  .  e7i-phsh  of  me :  Gr.,  .  .  me  .  .  .  the 
psuche  of  me:  Lat.,  me,  .  .  .  my  anima :  Douay,  me, .  .  .  my  soul: 
Ital.,  against  me, .  .  .  seek  after  my  anima :  See  E.  V. 

Ps.  54 :  4  ;  Heb., .  .  .  en-2)hsh  of  me  :  Gr.,  the  psuche  of  me :  Lat., 
my  anhiia :  Ital.,  my  anima :  Douay,  my  soul:  E.  V.,  my  soul: 

Ps.  55  :  18 ;  Heb.,  .  .  .  en-phsh  of  me, .  .  .  me :  Gr.,  the  psuche 
of  me,  .  .  .  me :  Lat.,  my  anima,  .  .  .  me :  Douay,  my  soul, .  .  .  me : 
Ital.,  my  anima, .  .  .  me:  E.  V.,  my  soul,  .  .  .  me. 

Ps.  56:  6  ;  Pleb.,  .  .  they  lie  in  wait  for  en-phsh  of  me:  Gr.,  the 
psuche  of  rae  :  Lat.,  my  anima:  Douay,  raj  soul:  Ital.,  mj  anima: 
E.  v.,  my  soul. 

Ps.  56  :  13  ;  Heb., .  .  .  en-phsh  of  me  [i.  e.,  me]  from  death  :  Gr., 
the  psuche  of  me:  Lat.,  my  afiima:  Ital.,  raj  anima:  Douay,  my 
soul :  E  Y.,  my  soul. 

Ps.  57 ;  1 ;  Heb.,  .  .  .  me, .  .  .  en-phsh  of  me, .  .  .  I :  Gr.,  me, .  . 
the  psuche  of  me, .  .  .  I :  Lat.,  me, .  .  .  my  anima,  .  .  .  I :  Ital.,  the 
same :  Douay,  me,  .  .  .  my  soul,  ...  I :  E.  Y.,  the  same. 


144  THEOLOGY   OF  THE   BIBLE. 

Ps.  57 :  4;  Heb.,  en-phsh  of  me  in  midst  of  lions  [i.  e.,  I  am, 
&c.]  [then  follows]  I:  Gr.,  the  psuche  of  me:  Lat.,  ray  anima: 
Douay,  my  so%(l^  .  .  I :  Ital.,  my  anima,  .  .  I:  E,  V.,  my  soul,  ...  I. 

Ps.  57  :  6  ;  Heb.,  net  have  they  fixed  for  footstej^s  of  me,  have 
bent  over  en-phsh  of  me,  they  have  dug  before  me  pit :  Gr.,  the 
psuehe  of  me:  Lat.,  my  anima:  Douay, .  .  .  and  they  bowed  down 
my  soul:  Ital., .  .  .  they  have  drawn  to  bottom  my  anima:  E.  V., 
my  soul  is  bowed  down :  [differing  from  all  the  other  versions :] 
Read  verses  7,  8,  9,  in  E.  V.,  I  will,  &c.,  equivalent  to  the  poetic 
phrase,  E.  V.,  my  soul  shall,  &c. 

Ps.  59 :  23  ;  E.  V.,  Deliver  me, .  .  .  save  me  from  bloody  men  : 
v.  3,  For  lo,  they  lie  in  wait  for  my  soul :  Heb.,  en-phsh  of  me :  Gr,, 
the  jt?s?<c/i5  of  me  :  Lat.,  my  anima:  Douay,  For  behold  they  have 
caught  my  sow? ;  the  mighty  have  rushed  in  upon  me:  Ital.,  my 
soul, .  .  .  against  me. 

Ps.  62  :  1 ;  Heb.,  .  .  .  en-phsh  of  me :  Gr.,  the  psuche  of  me : 
Lat.,  my  anima:  Ital.,  my  anima:  Douay,  and  E.  V.,  my  soul. 

Ps.  62  :  5 ;  E.  V.,  My  soul,  wait  thou  only  upon  God;  for  my 
expectation  is  from  him.  [Would  orthodoxy  have  David  to  be  one 
entity,  calling  upon  his  soul  as  another  entity  ?  ]  The  Heb.,  has  en- 
phsh  of  me:  Gr.,  t\iQ  psuche  of  me  :  Lat.,  my  anima:  Ital,  my  ani- 
ma: Douay,  and  E.  V.,  my  soul. 

Ps.  63 :  1 ;  Heb.,  God,  God  of  me  thou,  at  dawn  I  will  seek 
thee,  (Ges.  says,  shhr,  the  verb  used  here,  is  a  word  altogether  po- 
etic ;  that  to  seek  God  is  to  long  after  him,  citing  this  verse  and 
others),  thirsteth  for  thee  en-phsh  of  me,  pineth  with  longing  for 
thee  flesh  of  me,  &c.  ^flesh  of  me,  and  en-phsh  of  me,  are  each  po- 
etical, equivalent  to  Jin  the  verse;  to  Z thirst,  Jpine.] 

Ps.  63  :  3,  4 ;  Heb.,  .  .  .  lips  of  me  shall  praise  thee,  v.  4,  hn, 
rightly,  or,  thus,  will  I  pi'aise  thee. 

Ps.  63  :  5  ;  Heb.,  As  of  fat  u,  and,  or,  yea,  of  fatness  shall  be 
satiated  en-phsh  of  me:  Gr.,  \h<i,  psuche  of  me  :  Lat.,  and  Ital.,  my 
anima:  Douay,  my  soul:  E.  V.,  my  soul  [i.  e.,  I]  shall  be  satisfied 
as   (with)  marrow  (Margin,  fatness)  and  fatness. 

Ps.  63 :  8  ;  Heb.,  en-phsh  of  me  :  Gr.,  the  psuche  of  me :  Lat., 
and  li2X.,  VQ.J  anima :  Douay,  my  sow? ;  E.  V.,  my  soul  followeth 
hard  after  thee :  [i.  e.,  I  follow,  &c.] — Ps.  63:9;  the  same  in  each. 
Ps.  64  :  1 ;  Heb., .  .  .  from  fear  of  enemies  of  me  keep  chay,  the 
breath,  of  me:  Gr.,  the  psuche  of  me  :  [The  Greek  gives  joswcAe  for 
chay,  as  it  does  also  for  en-phsh]  :  The  Lat.  here  gives,  my  anima : 
Douay,  my  soul:  Ital,  and  E.  V.,  my  life. 


THEOLOGY   OF   THE   BIBLE.  145 

Ps.  66:  9;  Heb.,  .  .  en-phsh  of  us:  Gr.,  the  joswcAe  of  me  :  Lat., 
ray  anima :  Douay,  my  soul:  Ital.,  that  hath  replaced  in  life  our 
dnima :  E.  V.,  which  holdeth  our  soul  in  life. 

Ps.  66  :  16;  Heb,,  en-phsh:  Gr., psuche:  Lat.  and  Ital.,  anima: 
Douay,  soul:  E.  Y., .  .  .  I  will  declare  what  he  hath  done  for  my 
soul :  [i.  e.,  for  me.^ 

Ps.  69:  1;  Heb.,  Help,  or,  deliver  us,  God,  for  are  come  in 
waters  even  to  en-phsh:  Gr.,  psuche:  Lat.,  (my)  anima:  Ital., 
even  to  the  anima:  Douay,  even  unto  (my)  soul :  E.  V.,  unto  (my) 
soul,  V.  2,  E.  v.,  .  .  .  -Tam  come  into  deep  waters  where  the  floods 
overflow  me. 

Ps.  69  :  10  ;  Heb.,  w,  and,  abJce,  will  distill,  flow  by  drops,  6,  in, 
or,  by,  fasting,  en-phsh  of  me:  Ital.,  I  have  pianto,  tears,  weeping, 
(afflicting)  my  anima  with  fasting :  E.  V.,  "When  I  wept,  (and 
chastened)  my  soul  with  fasting. 

Ps.  69 :  15  ;  E.  V.,  Let  not  the  water-flood  overflow  me,  [see 
69:  1,  ante.'\ 

Ps.  69  :  18  ;  Heb.,  come  near  to  en-phsh  of  me,  gal,  redeem,  buy 
back,  her ;  because  of  enemies  of  me  redeem  me. 

Ps.  69 :  20  ;  Heb.,  .  .  lb  :  Gr.,  psuche :  Lat.,  cor :  Douay,  heart : 
Ital.,  cuore :  E.  V.,  heart. 

Ps.  69  :  32  ;  Heb.,  .  .  and  shall  live  lb  of  you  :  Gr.,  and  ye  shall 
live  :  Lat.,  and  shall  live  your  anima  :  Douay,  and  your  soul  shall 
live  :  Ital.,  and  your  cuore  shall  live  :  E.  V.,  and  your  heart  shall 
live.  [Here  the  Latin  gives  anima,  and  the  Douay,  soul,  for  the 
Heb.  lb.  And  we  have  seen  before  that  heart  and  soul  are  used  as 
equivalents  ;  and  in  69  :  20,  the  Gr.  ^vjo.'s,  psuche  for  lb,  as  it  does 
in  other  places.] 

Ps.  70 :  2 ;  Heb.,  .  .  .  seeking  after  en-phsh  of  me :  Gr.,  the 
psuche  of  me :  Lat.,  and  Ital.,  my  anima  :  Douay,  and  E.  V.,  my 
soul. 

Ps.  71  :  10;  Heb.,  .  .  .  that  watched  narrowly  en-phsh  of  me : 
Gr.,  t\\Q  psuche  of  me:  Lat.,  who  watched  my  anima:  Douay,  that 
watched  my  soul :  Ital.,  that  watch,  or,  spy,  my  anima:  E.  V., 
that  lay  wait  for  my  soul. 

Ps.  71 :  13  ;  Heb.,  Let  be  put  to  shame,  iJdu  [ivom.Jde'],  let  pine 
away,  be  wasted,  finished,  shtni,  satans,  oi  en-phsh  of  me:  Gv.,hol, 
those,  endiaballontes,  slandering,  calumniating,  the  psuche  of,  me  : 
[This  Greek  verb  is  compounded  of  en  and  diaballo,  defined,  to 
slander,  to  calumniate  ;  and  endiaballo  is  defined,  to  calumniate  on 
account  of  anything,  or,  on  a  particular  occasion ;  and  diabolos, 
10 


14:6  THEOLOGY   OF  THE   BIBLE. 

the  Gr.  noun  from  diaballo,  is  defined,  an  accuser,  calumniator : 
from  diaholos  is  the  French  dlahle^  E.  V.,  devil :]  Lat.,  disj^araging, 
speaking  ill  of  my  anima :  Douay,  Let  them  he  confounded  and 
come  to  nothing  that  detract  my  soul:  Ital.,  Let  be  confounded 
(and)  faint  away  the  adversaries  of  my  anima,  [Graglia,  in  his 
Italian  and  English  Dictionary,  gives  avversario,  a  noun,  and  de- 
fines it,  adversary,  opposer ;  and  next  below  it,  avversario,  adjective, 
and  defines  it,  contrary ;  and  next  below,  avversario,  noun,  and  de- 
fines it,  the  devil.  [That's  the  way  they  make  devils  in  Italy ;  such 
devils  as  the  Popes — the  Papas — have  so  long  dealt  upon  as  pro- 
ductive capital.]  The  E.  V.  in  the  verse  is,  Let  them  be  confound- 
ed (and)  consumed  that  are  adversaries  to  my  soul :  [Why  did  not 
our  translators  take  the  third  avversario  above  given,  and  say,  the 
devils  to  my  soul.  Perhaps  they  would  have  done  so  if  they  had 
seen  that  the  word  in  the  Hebrew  here  is  satan  in  the  plural,  satans, 
the  very  word  where  they  so  often  give  Satan  and  Devil,  and  that, 
too,  with  capital  JS,  and  capital  J).] 

Ps.  71 :  23 ;  Heb.,  Shall  celebrate  with  shouting,  lips  of  me  M, 
when,  shall  sing  she  to  thee  u,  even,  en-phsh,  breath,  of  me,  which 
hast  redeemed,  or,  preserved,  delivered  from  danger,  thou  :  Gr.,  the 
psuche  of  me:  Lat.,  shall  exult,  or,  frisk  about,  be  frolicksome,  mv 
lips,  when  I  shall  sing  to  thee,  et,  even,  my  anima,  which  thou  hast 
redeemed,  or,  rescued,  i-ecovered :  Ital.,  The  my  lips  shall  rejoice, 
when  I  to  thee  shall  sing  psalms ;  and,  together  my  anima,  the 
which  thou  hast  redeemed :  Douay,  My  lips  shall  greatly  rejoice, 
when  I  shall  sing  to  thee  ;  and  my  soul  which  thou  hast  redeemed : 
E,  v.,  the  same. 

Ps.  72:  13;  Heb.,  .  .  .  en-phshs :  Gr.,  the  psuchas:  Lat.,  ani- 
mas:  Ital.,  the  j^ersons;  Douay,  He  shall  sjDare  the  poor  and  the 
needy :  and  he  shall  save  the  souls  of  the  poor :  E.  V.,  the  same, 
except  that  it  gives  needy  for  the  last  word.     Read  v.  12  in  E.  Y. 

Ps.  72:  14;  Heb.,  From  vexation  and  oppression  he  shall  re- 
deem, or,  buy  back,  en-phsh  of  them,  u,  yea,  shall  be  precious  dm, 
the  blood,  of  them  in  eyes  of  him  :  \hlood  and  en-phsh,  bi'eath,  here 
mean  the  same,  each  being  put  for  life  .*]  The  Gr.  has,  the  psuchas, 
and,  the  name  of  them :  Lat.,  animas  of  them,  and  the  name  of 
them :  Douay,  He  shall  redeem  their  souls  from,  &c. ;  and  their 
names  shall  be  honourable  in  his  sight :  Ital.,  He  shall  redeem  the 
vita,  life,  of  them  from  fraud  and  violence  ;  and  the  blood  of  them 
shall  be  precious  before  him :  E,  V.,  He  shall  redeem  their  souls  from 
deceit  and  violence :  and  precious  shall  their  blood  be  in  his  sight. 


THEOLOGY   OF   THE   BIBLE.  147 

Ps.  72:  15  ;  E.  V.,  And  he  shall  live. 

Ps.  73  :  21 ;  Heb.,  So  that  was  embittered  lb  of  me,  (see  Ges., 
hmts^  citing  this  verse.)  [We  have,  bitter  oi  en-phsh^  and  bitter  of 
ru-ach.^ 

Ps.  74 :  19  ;  Heb.,  Give  not  to  beasts  en-phsh  of  turtle  dove  of 
thee,  (i.  e.,  says  Ges.,  the  people  especially  dear  to  thee,  citing  this 
verse,  under  tur),  chay%  breaths,  of  afflicted  of  thee  forget  not  to 
perpetuity  :  Gr,,  Deliver  not  to  wild  beasts  joswcAm  avowed  openly 
to  thee,  the  psuchon  of  the  poor  of  thee  forget  not  to  end,  or,  Avholly : 
[The  Gr.  here  uses  psuche  for  en-phsh^  and  psuche  for  chay.'\  The 
Lat.  uses  anima  for  each  jo^mcA5  .*  The  Douay,  Deliver  not,  &c., 
using  souls  in  both  places :  Ital.,  Give  not  to  the  wild  beasts  the 
^«/e  of  thy  turtle  dove;  forget'not  perpetually  the  assemblage  of 
thy  poor  afflicted:  E.  V.,  O  deliver  not  the  soul  of  thy  turtle  dove 
unto  the  multitude  (of  the  wicked)  :  forget  not  the  congregation  of 
thy  poor  for  ever. 

Ps.  77:2;  Heb., .  .  .  refused  en-chm,  [an onomatopoietic, before 
given,]  to  draw  breath  forcibly,  en-phsh  of  me,  [i.  e.,  I  refused  to 
be  comforted ;  see  Ges,,  nhm.']  Ps.  77:3;  Heb.,  ...  I  talked  with 
myself,  and  fainted,  or,  languished,  ru-ach,  the  breath,  of  me,  [see 
Ges.,  under  shih,  and  othph,  citing  this  verse  and  others,  under 
both.J 

Ps.  77 :  4 ;  Heb.,  ...  I  was  agitated,  or,  disturbed,  and  spoke 
not.  [See  Ges.,  phom,  citing  this  verse  and  others.]  Gr.  v.  2,  re- 
fused to  be  called  forth,  the  psuche  of  me,  v.  3, .  .  and  oUgopsuchese 
became  of  little  breath,  the  pneuma,  breath,  of  me :  v.  4, 1  was  dis- 
turbed and  spoke  not.  The  Lat.  in  v.  2  is,  refused  to  be  comforted 
ray  anima:  v.  3,  and  failed,  or,  fainted,  my  spiritus:  v.  4,  turhatus 
sum^  I  was  disordered,  ox*,  disturbed,  and  spoke  not :  Douay,  v.  2, 
my  soul  refused  to  be  comforted :  v.  3,  and  my  spirit  swooned  away : 
V.  4, 1  was  troubled,  and  I  spoke  not ;  Ital.,  v.  2,  my  anima  has  re- 
fused to  be  comforted:  v.  3, 1  complain,  and  the  my  spirito  is  grieved, 
or,  vexed  :  v.  4,  I  am  wholly  astonished,  and  not  am  able  to  speak : 
E.  v.,  V.  2,  my  soul  has  refused  to  be  comforted :  v.  3,  and  my 
spirit  was  .  overwhelmed :  v.  4,  I  am  so  troubled  that  I  cannot 
speak.  [It  is  plain,  that  the  Heb.  en-phsh  and  ru-ach  ;  Gr.,  jysucht 
and  pneuma  ;  Lat.,  anima  and  spiritus  ;  Ital.,  anima  and  spirito  ; 
Douay,  and  E.  V.,  sotd  and  spirit^  mean  the  same,  namely,  breath; 
and  that  each  with  my,  mean  the  same  as  Z,  in  v.  4.] 

Ps.  78  :  18;  The  Hebrew  here  has  lb  and  en-phsh  ;  the  Greek, 
Tcardia  and  psuche ;  the  Lat.,  cor  and  anim,a  ;  the  Douay,  hearts 


14:8  THEOLOGY   OF   THE   BIBLE. 

SbJid  desires  ;  the  Ital.,  cuore  and  voglia,  desh'e;  the  E.  V.,  Aear^ 
and  lust. 

Ps.  78:  50;  Heb.,  He  made  level  a  by-way  for  nostrils  of  him, 
(i.  e.,  says  Ges.,  under  ^>A^s,  he  let  his  anger  loose,  citing  this  verse 
and  others,)  he  preserved  not,  or,  kept  not  safely,  fi-om  death  en- 
phsh  of  them,  u,  but,  or,  and,  chayt^  the  breaths  of  them  in  death 
he  shut  up,  or,  to  death  he  delivered.  The  Gr.  is,  he  spared  not, 
or,  excused  not,  from  death  the  psuchon  of  them,  kai,  and,  the  cat- 
tle of  them  in  death  he  locked  up  together:  Lat.,  he  saved  not,  or, 
spared  not,  from  death  animas  of  them,  and  cattle  of  them  in  death 
he  shut  up  :  Ital.,  (And)  he  had  levelled  the  by-path  to  his  anger, 
(and)  not  had  saved,  or,  delivered,  the  anima  of  them  fi-om  death, 
and  had  given  their  cattle  to  mortality :  Douay,  He  made  a  way 
for  a  path  to  his  anger :  he  spared  not  their  souls  from  death,  and 
their  cattle  he  shut  up  in  death :  E.  V.,  He  made  a  way  to  his 
anger ;  he  spared  not  their  soul  from  death,  but  gave  their  life  over 
to  the  pestilence. 

Ps.  81 :  12  ;  Heb.,  w,  therefore,  or,  and,  I  sent  them,  or,  let  them 
go,  &,  in,  or,  on  account  of,  or,  according  to,  shrlrut,  the  hardness, 
or,  stubbornness,  of  lb  of  them,  [see  Ges.,  under  that  word,  citing 
this  verse  and  others:]  Gr.  of  the  Jcardia  of  them:  Lat.,  cor :  Ital., 
Therefore  I  them  have  given  over  to  the  hardness  of  their  cuore  : 
Douay,  So  I  let  them  go  according  to  the  desires  of  their  heart : 
E.  v..  So  I  gave  them  up  unto  their  own  hearts'  lust. 

Ps.  84  :  2  ;  Heb.,  Became  pale,  u,  yea,  gm^  indeed,  pined  away, 
or,  was  wasted,  en-phsh  of  me  for  courts  of  Jehovah,  lb  of  me  u 
flesh  of  me  have  celebrated  with  shouting  to  God  living :  (So  given 
by  Ges.,  under  to??,  citing  this  verse  and  others:)  Gr.,Longeth  kai 
yea,  fainteth  the  psuche  of  me,  .  .  .  the  Jcardia  of  me  Jcai  flesh  of 
me  have  been  transported  with  joy  in  God  living :  Lat.,  anima, 
cor,  caro  :  Douay,  My  soul  longeth  and  panteth  for  the  courts  of 
the  Lord.  My  heart  and  my  flesh  have  rejoiced  in  the  living  God  : 
[my  soul,  my  heart,  my  flesh,  are  each,  put  poetically  for  I,  David :] 
Ital.,  My  anima  longeth  for  the  Courts  of  the  Lord,  e,  yea,  fainteth 
away ;  my  cuore  e  my  carne^  flesh,  cry  out,  &c.    See  E.  V. 

Ps.  86:2;  Heb.,  Guard,  or,  keep  safe,  en-phsh  of  me  [i.  e.,  me], 
for  hsid,  excellent,  pious,  I;  keep  safe  obd,  the  servant,  of  thee,  thou 
God  of  me,  &c. :  [en^)hsh  of  me,  and,  the  servant  of  thee,  mean  the 
same,  namely,  David.] 

Ps.  86  :  4 ;  Heb.,  shmh,  gladden,  make  joyful,  en-phsh,  the 
breath,  of  servant  of  thee,  for  to  thee,  Jehovah,  en-phsh,  the  breath, 


THEOLOGY   OF   THE   BIBLE.  149 

of  me  I  will  lift  up,  or,  I  lift  up:  Ital.,  I  lift  up:  Gr.,  the  psicche, 
twice:  Lat.,  anima,  twice:  Ital.,  anima,  twice:  Douay,  soul, 
twice :  See  E.  V. 

Ps.  86  :  12 ;  E.  V.,  I  will  praise  thee,  O  Lord  my  God,  with  all 
my  heart,  Heb.  lb. 

Ps.  86:  13;  Heh.,  ki,  that,  or,  for,  hsd,  the  kindness,  benevo- 
lence, of  thee  great  upon,  or,  over,  me  u,  even,  etsU  [see  ntsi]  thou 
hast  drawn  out,  pulled  away,  snatched,  delivered,  en-phsh  of  me 
[i.  e.,  me]  from  shaid  beneath,  or,  under:  Gr.,  the psucheoi xae  from, 
or,  out  of,  hades  the  most  inferior,  lowest :  Lat.,  my  anima  out  of 
infernus  infer iori,  [comparative  degree  of  the  adjective  inferus  be- 
neath, below ;  which  adjective  inferus  is  sometimes  rendered  by 
the  Douay,  hell]  :  Douay,  and  thou  hast  delivered  my  soul  out  of 
the  lower  hell :  Ital.,  e  thou  hast  recovered  my  anima  from  the 
bottom  of  the  sepolcro :  E.  V.,  and  thou  hast  delivered  my  soul 
from  the  lowest  hell  (margin,  or,  grave). 

Ps.  86:  14;  Heb.,  en-phsh:  Gr.,  psuche:  Lat.,  anima:  Ital., 
anima :  Douay,  my  soul :  E.  V.,  and  the  assemblies  of  violent  (men) 
have  sought  after  my  soul. 

Ps.  88 :  3  ;  Heb.,  For  is  satiated  of  evils  en-phsh  of  me,  w,  life 
of  me  to  shaid  is  caused  to  touch:  Gr,,  For  is  satiated,  or,  filled  up, 
of  evils  the  psuche  of  me,  hai^  the  life  of  me  to  hades  is  caused  to 
approach  :  The  Lat.  has  my  anima,  and,  my  life  to  infermis,  &c. : 
Ital.,  my  anima,  .  .  .  e  my  life  is  arrived  even  to  the  sepolcro:  Dou- 
ay, For  my  soul  is  filled  with  evils  :  and  my  life  hath  drawn  nigh 
to  hell :  E.  V.,  For  my  soul  is  full  of  troubles,  and  my  life  draweth 
nigh  unto  tlie  grave  :  Ps.  88 :  9,  mine  eye  mourneth  [for,  I  mourn]. 

Ps.  88:  14;  Heb.,  Why,  Jehovah,  rejectest  thou  en-phsh,  the 
breath,  for  desire,  petition,  prayer,  of  me,  hidest  face  of  thee  from 
me :  The  Gr.  for  en-phsh  here  gives,  petition,  prayer :  Lat.  and 
Douay,  vaj prayer :  Ital.,  my  anima:  E.  V.,  my  soul. 

Ps.  89 :  48  ;  Heb.,  What  man  breatheth,  or,  liveth,  and  not 
shall  see,  or,  experience,  death  ?  can  he  cause  to  escape,  or,  deliver, 
enphsh  of  him  [i.  e.,  himself]  from  hand  of  shaid:  Gr.,  the  psuche 
of  him  from  hand  oi  hades  ?  Lat,,  his  anima  from  hand  oi  inferus? 
Douay,  that  shall  deliver  his  soid  from  the  hand  of  hell  ?  Ital.,  his 
life  from  hand  of  the  sepolcro?  E.  V.,  shall  he  deliver  his  soid  from 
the  hand  of  the  grave  ? 

Ps.  94  :  17 ;  Heb.,  Unless  Jehovah  had  been  helper  to  me,  quick- 
ly had  lain  down  in  place  of  silence  en-phsh  of  me :  [i.  e.,  I  had, 
&c.]    (Ges.,  under  dume,  which  he  defines,  silence,  place  of  silence, 

• 


150  THEOLOGY   OF   THE   BIBLE. 

says,  it  is  poetically  used  for  hades^  citing  this  verse,  and  Ps.  115: 
17) ;  and  the  Gr.  gives  here,  the  psuche  of  me  in  hades :  Lat.,  my 
anima  in  inferno  :  Douay,  my  soid  had  almost  dwelt  in  hell :  Ital. 
in  a  little  while  my  anima  would  have  been  fixed  in  the  silence  : 
E.  v.,  my  soul  had  almost  dwelt  in  silence, 

Ps.  94  :  19 ;  Heb.,  5,  according  to,  multitude  of  agitations  in  qrh, 
inwards,  entrails,  of  me,  consolations  of  thee  have  smoothed  en-phsh 
of  me :  Gr.,  According  to  the  multitude  of  pains  of  me  in  the  kar- 
dia  of  me,  the  consolations  of  thee  have  contented  t\\Q psuche  of  me : 
Lat.,  According  to  the  multitude  of  my  pains  in  my  cor,  thy  con- 
solations have  made  glad  my  anima:  Douay,  According  to  the 
multitude  of  sorrow  in  my  heart,  thy  comforts  have  given  joy  to 
my  soul :  Ital.,  When  (I  have  been)  in  great  thoughts  within  me, 
thy  comforts  have  cheered  my  anima :  E.  V.,  In  the  multitude  of 
my  thoughts  within  me  thy  comforts  delight  my  sonl. 

Ps.  94 :  21 ;  Heb.,  They  press  upon  en-phsh  of  just,  %h  blood  of 
innocent,  or,  pure,  they  declare  guilty,  or,  condemn :  \en-phsh,  and 
Uood,  mean  the  same  here :]  Gr.,  They  hunt  upon,  or,  after,  the 
psuche  of,  &c. :  Lat.,  They  lie  in  wait  on  anima  of,  &c. :  Douay, 
They  will  hunt  after  the  soul  of  the  just,  and  will  condemn  inno- 
cent blood :  Ital.,  They  run  by  companies  against  the  anim,a  of  the 
just,  and  condemn  the  blood  innocent :  See  E.  V. 

Ps.  97 :  10;  Heb.,...  he  guardeth  en-phsh  of  excellent,  or, 
pious,  of  him  :  from  hand  of  unrighteous  he  snatcheth  them. 

Ps.  103 :  1 ;  Heb.,  Let  praise  en-phsh^  the  breath,  of  me  Jeho- 
vah, u^  even,  or,  yea,  all  inwards,  entrails,  of  me,  name  sacred,  or, 
holy,  of  him  :  Gr.,  Wxo,  psuche  of  me,  kai  all  ta,  those  [things,  under- 
stood] inside  of  me :  Lat.,  my  anima^  et,  even,  all  A\^hich  [in  the 
plural]  in  the  inward  parts  of  me  are :  Ital.,  consecrate,  or,  let 
consecrate,  [i.  e.,  hallow],  my  anima,  the  Signore,  e  all  the  my  in- 
teriora,  entrails,  (hallow)  his  name  holy :  Douay,  Bless  the  Lord, 
O  my  soul :  and  let  all  that  is  within  me  bless  his  holy  name  : 
See  E.  V. 

Ps.  103  :  2  ;  Heb.,  Let  celebrate  en-phsh  of  me  Jehovah  ; 

Ps.  103  :  4  ;  E.  V.,  Who  redeeraeth  thy  life  from  destruction. 

Ps.  103  :  22  ;  Heb.,  ...  let  celebrate  en-phsh  of  me  Jehovah. 

Ps.  1 04  :  1 ;  Heb.,  Let  celebrate  en-phsh  of  me  Jehovah. 

Ps.  104:  35;  Heb.,  ...  let  celebrate  en-phsh  of  me  Jehovah; 
celebrate,  or,  praise,  ye  Jehovah.  In  104:  33,  the  Heb.  is,  I  will 
celebrate  in  song  to  Jehovah  while  breathe,  or,  live,  I ;  I  will  sing 
to  God  of  me  in  yet  of  me ;  [en-phsh  in  the  foregoing,  and  other 


THEOLOGY   OF   THE   BIBLE.  151 

like  passages,  is  poetical  only  so  far  as  the  breath  is  called  upon  to 
celebrate,  and  sing.  How  could  David  sing  but  with  breath:  yet 
it  is  not  the  breath  that  sings,  any  more  than  it  is  the  tongue,  the 
mouth,  the  lips ;  which  are  so  often  called  upon  to  give  praise,  and 
to  sing.  It  is  David  that  celebrates,  sings,  gives  praise.  The  Heb. 
uses  every  j)art  of  the  body,  inside  and  outside,  in  the  same  figura- 
tive manner.  If  the  reader  prefer,  for  the  imperative  in  the  fore- 
going verses,  Celebrate,  instead  of  Let  celebrate^  and  to  put  0  before 
en-phsh  of  me,  so  as  to  read.  Celebrate  0  en-phsh  of  me  Jehovah, 
where  the  E.  V.  has  Bless  the  Lord,  O  my  soul ;  then  O  en-phsh  of 
me,  E.  V. ,  O  my  soul,  is  poetical  for  O  David,  as  in  the  song  of 
Deborah,  before  given,  it  is  poetical  for  O  Deborah.] 

Ps.  105:  18;  Heb.,  They  afflicted  in,  or,  with,  fetters  feet  of 
him  ;  iron  came  to  en-phsh  of  him :  Gr.,  the  psyche  of  him  [in  the 
nominative]  passed  through  iron :  Lat.,  iron  passed  through  ani- 
m,am,  [accusative]  of  him  :  Douay,  the  iron  pierced  his  soul:  Ital., 
\i\'$ person  was  laid  in  irons:  E.  V.,  he  was  laid  in  iron:  (Margin, 
his  soul  came  into  iron,  citing  Ps.  107  :  10.) 

Ps.  105:  20;  E.  V.,  The  king  sent  and  loosed  him, .  .  .  and  let 
him  go  free.     [Was  it  his  orthodox  soul  that  was  in  irons  ?] 

Ps.  105  :  22  ;  Heb.,  To  put  in  bond,  or,  bind  by  vow,  princes  of 
him  at  en-phsh  of  him ;  or,  to  bind  by  vow  princes,  or,  leaders,  of 
him,  like  as  en-phsh  of  him  [i.  e.,  like  as  himself:]  The  Gr.  here  is, 
To  discipline  his  chief  magistrates  as,  or,  just  as,  himself:  Lat., 
That  he  might  instruct  the  chiefs  of  him  like  as  himself:  Douay, 
That  he  might  instruct  his  princes  as  himself:  Ital.,  To  hold  in,  or, 
with,  curb,  or,  bridle,  his  princes  at  his  senno,  sense :  E.  Y.,  To  bind 
his  princes  at  his  pleasure. 

Ps.  106  :  5  ;  E.  V., .  .  .  that  I  may  rejoice, 

Ps.  106:  14;  Heb.,  But  longed  a  longing,  or,  lusted  a  lust,  &c. 

Ps.  106  :  15 ;  Heb,,  And  he  gave  to  them  askings  of  them,  u 
sent  pining  in  en-joAsA  of  them :  Gr.,  surfeit  into  i\iQ  psuche  of  them: 
Lat.,  saturation  into  animas  of  them :  Ital.,  but  sent  the  leanness 
into  their  joer^^ows  .•  Douay,  And  he  gave  them  their  request,  and 
sent  fulness  into  their  souls:  E.  V.,  And  he  gave  them  their  re- 
quest :  but  sent  leanness  into  their  soul. 

Ps.  107:  5  ;  Heb.,  Hungry  and  thirsty,  en-phsh  oi  theva.  in  them 
fainted. 

Ps.  107:  9;  Heb.,  For  he  hath  satisfied  en-phsh  thirsty,  w  ew- 
jjhsh  stricken  with  hunger  hath  filled  of  [i.  e.,  with]  that  which  is 
good :  Gr.,  For  he  hath  satisfied  j35Mc/im  empty,  and  thirsting  hath 


152  THEOLOGY   OF   THE   BIBLE. 

filled  agathon  [genitive  plural  of  the  adjective]  of,  with,  good 
[things,  understood] :  Lat.,  animam  empty,  .  .  .  animam  hungry : 
Douay,  For  he  hath  satisfied  the  empty  soul,  and  hath  filled  the 
hungry  soul  with  good  things:  Ital.,  For  he  hath  satisfied  the  ani- 
ma  made  dry,  and  hath  filled  with  good  [things,  understood]  the 
anima  starved,  or,  hungry:  E,  V.,  For  he  satisfieth  the  longing 
soul^  and  filleth  the  hungry  soul  with  goodness. 

Ps.  107  :  18  ;  Heb.,  Every  food  abominated  en-phsh,  breaths,  of 
them,  u  igiou,  and  were  exhausted  even  to  gates  of  death,  [the 
breaths  which  abominated  food  were  exhausted,  or,  it  may  be,  the 
persons  whose  breaths  abominated  food  were  exhausted,  &o.] 

Ps.  107:  26;  Heb,,  .  .  .  en-phsh  of  them  h  calamity  floweth 
down,  &c.  (Figuratively,  says  Ges.,  under  mug,  to  be  dissolved 
with  fear  and  alarm.) 

Ps.  109  :  18  ;  Heb.,  .  .  .  into  qrb,  entrails,  bowels,  of  him. 
Ps.  109 :  20  ;  Heb.,  T]m, phole,  the  wages  (Ges.,  for  the  word  in 
this  place  gives,  wages,  citing  this  verse  and  Lev.  19:  13,)  of 
satans  of  me  from  with  Jehovah,  or,  from  Jehovah  himself,  u,  even, 
of  those  speaking  evil  against  en-phsh  of  me :  Gr.,  This  the  thing 
of  those  endidballonton,  calumniating,  me  from  kurios,  Jcai,  even,  of 
those  speaking  evils  against  the psuche  of  me:  Lat.,  anima:  Dou- 
ay, This  is  the  work  of  them  who  detract  me  before  the  Lord ;  and 
who  speak  evils  against  my  soul:  Ital.,  (such)  let  be,  from  part  of 
the  Signore,  the  recompense  of  the  my  avversari,  adversaries,  [or, 
devils,  if  we  take  Graglia's  definition  of  the  same  noun  given  the 
second  time  in  his  Dictionary,]  e  yea,  of  them  that  speak  of  evil 
against  my  anima.  [In  Ps.  106  :  37,  and  in  other  places,  the  E.  V. 
gives  yea,  where  the  Ital.  is  <?.]  E.  V.,  (Let)  this  (be)  the  reward 
of  mine  adversaries  from  the  Lord,  and  of  theni  that  speak  evil 
against  my  soul. 

Ps.  109:  30;  E.  V.,  I  will  greatly  praise  the  Lord  with  my 
mouth  ;  [equivalent  to,  with  my  en-phsh,  breath.] 

Ps.  109:  31 ;  Heb.,  For  he  stood  on  the  right  hand  of  oppressed, 
to  deliver  from  judgers,  or,  condemners,  of  en-phsh  of  him  :  Gr,, 
from  those  pursuing  the  psuche  of  me:  Lat.,  my  anima:  Donay, 
Because  he  hath  stood  at  the  right  hand  of  the  poor,  to  save  my 
soul  from  persecutors :  Ital,,  Because  he  stands  at  the  right  hand 
of  the  poor  to  save,  or,  defend,  (him)  from  them  that  him  condemn 
to  death :  E.  V.,  For  he  shall  stand  at  the  right  hand  of  the  poor, 
to  save  (him)  from  them  that  condemn  his  soul. 

Ps.  Ill :  1  ;  Heb.,  Jfellu  the,  celebrate  Jehovah :  [For  these  two 


THEOLOGY   OF   THE   BIBLE.  153 

Heb.  words  our  word  Halleluiah  is  given.]  I  will  celebrate,  or, 
praise,  Jehovah  h  all  Ih:  Gr.,  whole  ^a/'c?^a  of  me :  Lat.,  whole  cor  : 
Douay,  with  my  whole  heart:  Ital.,  with  all  the  cuore:  E.  V., 
with  (my)  whole  heart :  [The  one  word  Ih  expresses  all  that  is  so 
often  expressed  by  the  cumulated  words  in  E.  V.  heart,  soul,  mind, 
and  sometimes  strength,  added.] 

Ps.  116:  3,  4;  Heb.,  Surrounded  me  (poetical,  says  Ges.,  under 
aphph,  citing  this  verse  and  others :)  cords,  or,  pangs,  of  death,  ti, 
yea,  the  shuttings  in,  or,  distresses,  of  s7iat«^  happened  to,  or,  befell, 
me,  (see  Ges.,  mtsa^  citing  this  verse,  and  others :)  v,  4,  r^,  distress 
and  grief  I  came  to.  Then,  on  the  name  of  Jehovah  called  I :  Je- 
hovah, preserve  en-phsh  of  me :  (i.  e.,  says  Ges.,  under  mlth^  pre- 
serve my  life,  citing  this  verse  and  others :)  The  Gr.,  in  v.  3,  has 
hades :  v.  4,  Jcai  the  name  of  Jcurios  I  called  upon,  O  kurie,  save, 
or,  protect,  preserve,  the  psuche  of  me  :  The  Lat.,  has  infernus  in 
verse  3  :  my  anima  in  v.  4 :  Ital.,  v.  3  ;  The  ligatures  of  death  me 
had  encompassed,  e,  yea,  the  distresses  of  the  sepolcro  to  me  had 
gathered :  I  had  found,  or,  met  with,  anguish,  or,  vexation,  and 
grief,  or,  sorrow :  v.  4,  But  I  called  upon  the  name  of  the  Signore, 
(saying,)  Alas  !  Signore,  deliver  my  anima :  Douay,  v.  3,  The  sor- 
rows of  death  have  compassed  me  :  and  the  perils  of  heU  have  found 
me.  I  met  with  trouble  and  sorrow :  v.  4,  and  I  called  upon  the 
name  of  the  Lord.  O  Lord,  deliver  my  soul:  E.  V.,  The  sorrows 
of  death  compassed  me,  and  the  pains  of  hell  gat  hold  upon  me :  I 
found  trouble  and  sorrow:  v.  4,  Then  called  7" upon  the  name  of 
the  Lord:  O  Lord,  Z beseech  thee,  deliver  tny  soul.  [i.  e.,  me.] 

Ps.  116  :  6  ;  E.  V.,  ...  I  was  brought  low,  and  he  helped  me. 
[This  is  all  that  is  meant  in  v.  3,  4.] 

Ps.  116  :  7 ;  Heb.,  Return,  or,  be  restored,  en-phsh  of  me,  to  re- 
pose, or,  quiet,  of  thee,  for  Jehovah  hath  done  good  upon  thee: 
[quiet  breath  signifies  quiet  mind,  or,  feelings.] 

Ps.  116:  8;  Heb.,  For  he  hath  drawn  out,  or,  delivered,  en- 
phsh  of  me  from  death, 

Ps.  118:  17;  E.  V.,  Z  shall  not  die,  but  live,  and  declare  the 
works  of  the  Lord. 

Ps.  118  :  18  ;  E.  V.,  ...  he  hath  not  given  me  over  unto  death. 

Ps.  118 :  21 ;  E.  V.,  I  will  praise  thee ; 

Ps.  119:  2;  E.  V.,  Blessed  (are)  they  that  seek  him  with  the 
whole  heart.     (Heb.  lb.) 

Ps.  119:  10;  E.  v.,  With  my  whole  heart  (Heb.  lb)  have  I 
souQfht  thee : 


154:  THEOLOGY   OF   THE   BIBLE. 

Ps.  119:  17 ;  E.  V., .  .  .  (that)  I  may  live,  and  keep  thy  word. 

Ps.  119:  20;  Heh.y  grse,  is  crushed,  (so  Ges.,  nnder  grs,  citing 
this  verse,)  en-phsh,  the  breath,  [for,  desire,]  of  me  for,  oi-,  by  reason 
of,  desire,  or,  longing  for,  ms/iphthi,  the  justnesses,  things  which  are 
right,  or  according  to  law,  of  thee,  at  every  fit  time :  Gr.,  Hath  de- 
sired earnestly,  or,  longed  for,  the  pstiche,  breath,  [for  desire,]  of  me 
the  Jcrimata,  decisions,  resolutions,  judgments,  of  thee  at  every  fit 
time :  Lat.,  hath  desired,  or,  lusted  after,  or,  coveted,  my  anima  to 
long  for  thy  justifications  at  every  opportunity,  or,  time :  Douay, 
My  sow^hath  coveted  to  long  for  thy  justifications,  at  all  times :  Ital., 
The  my  anima  longeth  with  love  to  thy  laws  at,  or,  in,  every  op- 
portunity, or,  time :  E.  V.,  My  soul  breaketh  for  the  longing  (that 
it  hath)  unto  thy  judgments  at  all  times. 

Ps.  119:  25;  Heb.,  Is  glued,  or,  adhereth  firmly,  to  dust,  or, 
ground,  en-phsh  of  me ;  make  me  alive,  &c. 

Ps.  119:  28;  Heb.,  dlphe^  drippeth,  sheddeth  tears,  weepetb, 
en-phsh  of  me,  from  sadness ;  [see  Ges.,  dlph,  and  tuge^^  preserve 
alive  me,  &c.  (Ges.,  under  qum,  citing  this  verse.) 

Ps.  119  :  40 ;  E.  V.,  Behold,  I  have  longed  for  thy  precepts  :  v. 
47,  I  will  delight  myself  in  thy  commandments, 

Ps.  119:  81  ;  Heb.,  Pineth  en-phsh  of  me,  &c. :  v.  82,  Pine  eyes 
of  me,  &c.  [The  Heb.  verb  is  the  same  in  both  verses.]  The  Greek 
verb  is  the  same  in  both  verses :  The  Lat.  verb  is  the  same  in  both 
verses  :  The  Ital.  verb  is  the  same  in  both  verses :  The  Douay  gives, 
my  soul  hath  fainted,  in  v.  81 ;  and,  my  eyes  have  failed  in  v.  82  : 
See  E.  V. 

Ps.  119 :  85  ;  E.  V.,  The  proud  have  digged  pits  for  me.  [We 
have  had,  digged  a  pit  for  en-phsh  of  me.] 

Ps.  119  :  95  ;  Heb.,  For  me  have  lain  in  wait  wicked  to  kill  me  ; 
[we  have  had,  lie  in  wait  for  en-phsh  of  me  :  and,  kill  e7i-pJish.'\ 

Ps.  119  :  109;  Heb.,  en-phsh  of  me  in  hand  of  me  continually. 

Ps.  119 :  110  ;  E.  V.,  The  wicked  have  laid  a  snare  for  me. 

Ps.  119  :  16 ;  E.  v.,  Uphold  me  .  .  .  that  I  may  live. 

Ps.  119:  129;  Heb.,  Admirable  the  jDrecejots  of  thee,  therefore 
observeth  them  en-phsh  of  me  :  [i.  e,,  therefore  I  observe  them.] 

Ps.  119:  131;  Heb.,  Mouth  opened  I  and  breathed  hard,  or, 
panted,  because  for  thy  precepts  I  breathed  after, 

Ps.  119:  167;  Heb.,  Hath  watched  en-phsh,  the  breath,  of  me 
precepts  of  thee,  w,  yea,  aheb,  hath  breathed  after,  them  strongly. 

Ps.  119  :  168 ;  Heb.,  I  have  watched  thy  precepts. 

Ps.  119  :  171 ;  E.  V.,  My  lips  shall  utter  praise, 


THEOLOGY   OF   THE   BIBLE.  155 

Ps.  119  :  174  ;  Heb.,  I  have  breathed  after  welfare  of  [i.  c,  pro- 
ceeding from]  thee, 

Ps.  119  :  175  ;  Heb,,  Let  live  en-phsh  of  me,  and  she  shall  cele- 
brate, or,  sing,  to  thee ;  [i.  e.,  Let  me  live,  and  I  will,  &c.] 

Ps.  120 :  2  ;  Heb.,  Jehovah  preserve  en-phsh  of  me  from  lips  of 
lie,  from  tongue  of  deception:  Gr.,  psuche-:  Lat.,  anima:  Ital., 
anima :  Doiiay  and  E.  Y.,  deliver  my  soul,  &c. 

Ps.  120:  6;  Heb.,  en-phsh  of  me:  Gr., psuche:  Lat.,  anima; 
Ital.,  mj  person  :  Douay  and  E.  V.,  my  soul. 

Ps.  121  :  7  ;  E.  V.,  The  Lord  shall  preserve  thee  from  all  evil : 
he  shall  preserve  thy  soul:  Heb.,  en-phsh,hreath,  [for  life,]  of  thee; 
[equivalent  to  thee  in  the  first  branch  of  the  verse.] 

Ps.  123:  4;  Heb.,  en-phsh:  Gr.,  psuche:  hat.,  anima:  Douay, 
our  sold :  Ital.,  our  anima  is  greatly  satiated  with  scorn,  &c. :  E.  V. 
Our  soul,  &c.  [Here  we  have  en-phsh,  the  breath,  of  scorn ;  equi- 
valent to  ru-aeh,  the  breath,  Douay,  and  E.  V.,  spirit,  of  scorn.] 

Ps.  124  :  2,  3,  4,  5  ;  E.  V.,  .  .  .  when  men  rose  up  against  us; 
then  they  had  swallowed  us  up  quich  [The  Heb.,  Gr.,  Lat.,  Ital., 
and  Douay,  give,  alive] :  v.  4,  Then  the  waters  had  overwhelmed 
us,  the  stream  had  gone  over  our  soul:  v.  5,  Then  the  proud  waters 
had  gone  over  our  soul.     [See  Jonah  2  :  3,  5.] 

Ps.  124  :  7 ;  E.  V.,  Our  soulis  escaped  as  a  bird  out  of  the  snare 
of  the  fowlers  :  the  snare  is  broken,  and  we  are  escaped. 

Ps.  130:  6,  6;  E.  V.,  7"  wait  for  the  Lord,  my  soul  doth  wait, 
and  in  his  word  do  I  hope.  My  soul  (waiteth)  for  the  Lord  more 
than  they  that  watch  for  the  morning.  [Would  we  confine  the 
singer,  or  even  a  prose  writer,  to  I  all  through,  or  to  iny  soid  all 
through  ?] 

Ps.  131 :  2  ;  The  Heb.  has,  en-phsh  of  me,  and,  en-phsh  of  me: 
Gr.,  the j!?5wcA5  of  me,  and,  the  psuche  of  me:  Lat,,  my  anima 
twice :  Douay,  m,y  soid,  twice :  Ital.,  m,y  anima  twice :  E.  Y.,  my- 
self, for  the  first,  m,y  anima,  and,  my  sold,  for  the  second :  [right, 
certainly ;  for  myself  and  m,y  sotd  mean  the  same ;  but  why  not 
give  myself  for  both  ?] 

Ps.  136  :  24  ;  E.  V.,  And  hath  redeemed  us  from  our  enemies  : 
[We  have  had,  redeemed  en-phsh  of  us  from  enemies,] 

Ps,  136:  25;  Heb.,  He  giveth  food  to  every  flesh ;  [i,  e.,  of 
course,  to  every  breathing  flesh ;  and  every  flesh  is  equivalent  to 
every  en-p>hsh.] 

Ps.  138  :  3  ;  Heb.,  In  day  cried  out  I,  thou  answeredst  me,  thou 
renderedst  me  courageous  (so  given  by  Ges.,  under  reh,  citing  this 


156  THEOLOGY   OF   THE   BLBLE. 

verse) ;  b  en-phsh^  breath,  of  me  strong.  [Strong  en-phsh,  breath, 
is  often  used  for  courage  ;  and  ru-ach,  breath,  Douay,  and  E.  V., 
spirit,  is  also  used  for  courage.] 

Ps.  139  :  14  ;  E.  V.,  Twill  praise  thee ;  for  Jam  fearfully  (and) 
wonderfully  made:  marvellous  (are)  thy  works;  and  (that)  7ny 
soul  knoweth  [i.  e.,  Jknow,]  right  well.  (Ges.,  under  ew-joAsA,  says, 
en-phsh  of  me,  means  i",  and  me,  and  en-phsh  of  thee,  thou,  citing 
passages.] 

Ps.  140  :  1 ;  E.  V.,  Deliver  me  from  the  evil  man :  preserve  m.e 
from  the  violent  man :  v.  5,  The  proud  have  laid  a  snare  for  me, 
Ps.  141:  7;  Heb.,  shaul :  Gr.,  hades:  Lat.,  infernus:  Douay, 
hell:  Ital.,  the  sepolcro:  E.  V.,  the  grave. 

Ps.  141 :  8  ;  Heb.,  But  to  thee,  Jehovah,  God  of  me,  eyes  of  me 
hhe,  distilling,  flowing  by  drops,  (Ges.,  says,  the  primary  syllable 
hTc  imitates  the  sound  of  falling  drops,)  have  I  taken  refuge,  do  not 
pour  out  en-phsh  of  me.  (Ges.,  under  ore,  cites  this  verse,  and  gives 
the  Heb.  words,  and  renders,  "  pour  not  out  my  soul,  i.  e.,  says  he, 
pour  not  out  my  blood.  [And  we  have  seen  that  en-phsh,  the  breath, 
is  in,  or,  by  means  of,  the  blood.] 

Ps.  141 :  9  ;  E.  V.,  Keep  me  from  the  snares  (which)  they  have 
laid  for  me. 

Ps.  141 :  10  ;  E.  V.,  .  .  .  whilst  that  I  withal  escape. 
Ps.  142:  1 ;  Heb.,  With  voice  of  me  to  Jehovah  I  have  cried; 
with  voice  of  me  to  Jehovah  I  have  made   supplication  ;  [voice  is 
equivalent  to  en-phsh,  breath.] 

Ps.  142  :  2;  Heb.,  I  have  poured  out  to  face  of  him  shih,  the 
quarrel,  of  me ;  (Ges.,  under  shih,  gives  quarrel,  citing  this  verse 
and  others :  he  also  gives  for  shih,  speech,  discourse,  citing  2 
Kings  9:  11.) 

Ps.  142 :  3 ;  Heb.,  h.  At,  or.  In,  etothph,  [infinitive  of  the  reflex 
form  of  the  verb  othph,]  to  cover  itself,  ol,  upon,  or,  over,  me  ru- 
aeh,  the  breath,  of  me,  u,  then,  thou  knewest  ntibe,  the  foot-path, 
by-way,  (a  poetic  word,  says  Ges.,  citing  Job  28:  1,  and  others,)  of 
me.  [The  verb  used  in  Job  30  ;  16,  is  also  in  the  reflex  form;  see 
that  verse,  before  given ;  en-phsh  is  there  used ;  here  ru-ach  is  used ; 
each  meaning  breath.  A  profuse  shedding  of  tears  is,  no  doubt, 
meant  both  there  and  here.]  The  Gr.,  in  Ps.  142 :  3  is.  At,  or.  In, 
the  going  out,  or,  fainting  out,  of  me,  the  pneuma,  breath  of  mc : 
Lat.,  At,  or.  In,  the  failing,  or,  fainting,  out  of  me  my  spiritus : 
Douay,  When  my  spirit  failed  me :  Ital.,  Whilst  the  my  spirito 
fainted  away  upon,  or,  in  me :  E.  V.,  When  my  spirit  was  over- 


THEOLOGY   OF   THE  BIBLE.  157 

■whelmed  within  me,  then  thou  knewest  my  path.  [It  is  thus  shewn, 
that  the  Heb.  ru-ach,  Gr.,  jDwewma,  Lat.,  spiritus,  Itah,  spirito,T)o\\- 
ay,  and  E.  V.,  spirit,  means  breath.] 

Ps.  142  :  4  Heb.,  ebith,  [causative  form  of  the  verb  nbth,]  Being- 
caused  to  look  at,  regard,  imin,  the  right,  it,  so  that,  rae,  I  enjoyed 
the  light,  (Ges.  says,  rae  absolute  is  used  for,  to  enjoy  the  light, 
Gr.,  blepein;  more  fully,  says  he,  to  see  the  sun,  citing  Eccl.  V  :  11.) 
^l,  and,  or,  but,  no  one  /,  to,  me,  being  a  friend,  or,  acquaintance, 
abd,  perished,  was  lost,  flight,  or,  refuge,  fi'om  me,  no  one  asking 
for,  or,  caring  for,  en-phsh  of  me  :  [i.  e.,  for  me.']  Gr.,  Having  ob- 
served, or,  perceived,  or,  comprehended,  ta  dexia  [the  plural  of  the 
adjective  dexios]  the  right  (things)  and  epiblepon,  beheld  the  light, 
wherefore  not  was  ho,  who,  recognizing  me,  apoleto,  [from  apol- 
lumi,  so  often  before  used,]  was  lost,  perished,  flight  from  me,  and 
not  is  ho,  who,  seeking  out  the  psxiche  of  me :  Lat., .  .  .  and  not  is, 
who  inquireth  for  my  anima :  Douay,  I  looked  on  my  right  hand, 
and  beheld  :  and  there  was  no  one  that  vrould  know  me.  Flight 
hath  failed  me  :  and  there  is  no  one  that  hath  regard  to  my  soul : 
Ital,,  .  .  .  not  (there  is)  anybody  that  may  have  care  of  the  ray 
anima:  E.  V.,  I  looked  on  (my)  right  hand,  and  beheld,  but  (there 
was)  no  man  that  would  know  me :  refuge  failed  me ;  (margin, 
perished  from  me ;)  no  man  cared  for  my  soul.  [i.  e.,  for  me.]  (Mar- 
gin, no  man  sought  after  my  soul.) 

Ps.  142  :  6  ;  Heb.,  v.  7,  .  .  .  deliver  me  from  pursuers  of  me,  for 
swift  footed  above,  or,  beyond,  me. 

Ps,  142  :  7 ;  Heb.,  eutsiae,  [causative  form  of  itsa,]  cause  to 
come  forth,  from,  or,  out  of,  prison  en-phsh  of  me,  that  I  may  pro- 
fess publicly,  or,  celebrate,  name  of  thee,  ki,  when,  shall  surround 
just,  hi,  when,  thou  shalt  do  good,  or,  repay,  upon  me,  (equivalent 
to  en-phsh  of  me,  says  Ges.,  under  gtnl,  citing  this  verse,  and  Prov. 
11:  17;  Ps.  13:  6;  116:  7.)  [See  also  116:  8.]  The  Gr.,  in  142: 
6  has,  the  psuche  of  me  out  of  prison:  Lat.,  my  anima:  Douay, 
Bring  my  soul  out  of  prison,  that  I  may  praise  thy  name :  the  just 
wait  for  me,  until  thou  rewai'd  me  :  Ital.,  Drag  forth  from  prison 
the  my  anima  ;  that  I  may  celebrate  thy  name,  the  just  me  shall 
surround,  or,  encompass,  Avhen  thou  to  me  shalt  have  made,  or, 
caused,  the  my  retribution :  E.  V.,  Bring  my  soul  out  of  prison, 
that  I  may  praise  thy  name  :  the  righteous  shall  compass  Tne  about ; 
for  thou  shalt  deal  bountifully  with  tne.  [Me  and  my  soul  mean  the 
same.] 

Ps.  143  :  3  ;  Heb.,  P'or  hath  pursued  enemy  en-phsh  of  me,  dka. 


158  THEOLOGY   OF   THE   BIBLE. 

hath  crushed,  to  arts^  earth,  or,  ground,  life  of  me,  hath  caused  me 
to  return  into  darknesses  [for,  darkness]  as  dead  [in  the  plural]  of 
time  long  past :  Ital,, .  .  hath  caused  me  to  lie  down,  &c. ;  Douay, 
For  the  enemy  hath  persecuted  my  soul :  he  hath  brought  down 
my  life  to  the  earth.  He  hath  made  me  to  dwell  in  darkness  as 
those  that  have  been  dead  of  old  :  See  E.  V. 

Ps.  143  :  6  ;  Heb.,  I  have  spread  out  hands  of  me  to  thee,  en- 
phsh  of  me,  as  arts^  a  land,  languishing  to,  or,  for,  thee :  (Ges.,  un- 
der phrsh,  gives,  spread  out,  citing  this  verse  and  others :)  Douay, 
I  stretched  forth  my  hands  to  thee  :  my  soul  is  as  earth  without 
water  unto  thee :  Ital.,  I  unfold  to  thee  the  my  hands,  the  my  ani- 
ma  (is  attentive)  to  thee,  as  terra,  earth,  or,  land,  dry :  E.  V.,  I 
stretch  forth  my  hands  unto  thee :  my  soul  (thirsteth)  after  thee  as 
a  thirsty  land. 

Ps.  143:  8  ;  Heb.,  Cause  me  to  hear  at,  or,  in,  morning  hsd,  the 
mercy,  grace,  favour,  of  thee  ;  for  in  thee  have  I  set  my  hope  :  cause 
me  to  know  way  which  I  shall  go ;  for  to  thee  have  I  lifted  up  en- 
phsh  of  me. 

Ps.  143:  11 ;  Heb.,  For  sake  of  name  of  thee,  Jehovah,  ("what 
thy  name  or  character  bids  us  to  expect,  for  God  is  regarded  as  be- 
ing merciful,  as  has  been  well  remarked  by  Winer,"  says  Gesenius, 
under  mon,)  give  me  life,  or,  make  me  alive,  or,  cause  me  to  live 
again ;  in  rectitude  of  thee  cause  to  come  forth  from  enemy  en^phsh 
of  me  :  [i.  e.,  me.]  We  are  told,  that  the  last  enemy  is  death.  The 
Psalmist  may  well  be  thought  to  have  here  uttered  a  prayer  that 
he  may  become  a  child  of  the  resurrection.  The  last  clause  of  v. 
10  is,  Heb.,  lead  me  forth  unto  arts,  an  earth,  of  uprightness.  Of 
course  orthodoxy  can't  admit  that  a  prayer  to  be  raised  from  the 
dead  could  ever  be  made  by  any  of  the  holies  ;  for  orthodoxy  says, 
all  the  dead  will  be  raised,  good  and  bad ;  but  when  we  have 
learned  the  true  system  of  the  Scriptures,  we  must  admit  that  the 
Scripture  writers  understood  that  system.  And,  understanding  it, 
it  would  be  strange  indeed  if  no  such  prayer  was  ever  ofiered  by 
any  of  them.  The  truth  is,  that  any  one  who  reads  the  Bible  after 
having  learned  its  true  system,  will  find  its  teaching  of  the  resur- 
rection of  XhQJust  only  in  a  great  number  of  passages  scattered 
throughout  its  pages,  where  one  who  reads  the  E.  V.  only,  and  that 
under  the  teachings  of  orthodoxy,  could  not  imagine  it  to  be.  And 
the  next  verse  of  this  chap,  is  : 

Ps.  143  :  12  ;  Heb.,  ii,  And,  or,  But,  in  hscl,  mercy,  grace,  flivour, 
of  thee   thou  wilt  extinguish  (Gr.,  exolothreuseis,  thou  wilt  anni- 


THEOLOGY   OF   THE   BIBLE.  159 

hilate)  enemy  of  me,  m,  yea,  thou  wilt  cause  to  be  lost,  to  perish, 
all  oj)i3ressing  en-plish  of  me  ;  [i.  e.,  me  ;]  for  I,  servant  of  thee. 

Ps.  145 ;  16 ;  Heb., .  .  even  satisfying  to  every  cAay,  breathing, 
rtsun^  the  will,  pleasure,  desire  :  \chay^  and  rtsun,  are  each  equiva- 
lent to  en-phsh,  breath,  for,  desire,  as  in  many  places  before  given.] 

Ps.  145 :  21  ;  E.  v.,  wy  mouth  shall  speak  the  praise  of  the 
Lord  [Heb.,  of  Jehovah.] 

Ps.  146 :  1 ;  E,  V.,  Praise  the  Lord,  O  my  soul,  [poetical,  for, 
O  David,]  v.  2,  E.  V.,  While  J  live  will  Jpraise  the  Lord  :  J  will 
sing  praises,  &c. 

Ps.  150 :  6 ;  Heb.,  Let  every  that  nshme,  breath,  celebrate,  or, 
praise,  Jehovah :  Gr.,  Let  every  psuche,  breath,  praise  the  Lord : 
Lat.,  every  spiritus,  breath:  Douay,  Let  every  spirit  praise  the 
Lord:  Ital.,  Let  every  (thing  that  hath)  Jiaio,  breath,  praise  the 
Lord:  E.  V.,  Let  every  thing  that  hath  breath  praise  the  Lord. 


PROVERBS. 


Prov.  1  :  18;  Heb.,  w  they,  or  these,  for  blood  of  them  lie  in 
wait ;  they  lie  in  wait  for  en-phsh  of  them :  \blood  and  en-phsh, 
breath,  mean  the  same,  namely,  life :]  The  Greek  does  not  usepstcche 
in  the  verse  :  It  gives  slaughter,  and,  of  men  \  Lat.,  blood,  and  ani- 
ma:  Douay,  blood,  and,  souls:  Ital.,  blood,  and,  anima:  E.  V., 
blood,  and  lives. 

Prov.  1:19;  Heb.,  en-phsh:  Gr., psuche:  Lat.,  anima :  Douay, 
the  souls  :  Ital.,  the  anima:  E.  V.,  the  life. 

Prov.  2  :  10,  11  ;  Heb.,  When  shall  enter  wisdom  into  ^5  of  thee, 
and  knowledge  to  en-phsh  of  thee  shall  be  pleasant,  v.  11,  thee, 
twice:  v.  12,  thee. 

Prov.  3 :  1 ;  E.  V.,  ...  let  thine  heart  [Heb.  Ui]  keep  my  com- 
mandments. 

Prov.  3 :  5 ;  E.  V.,  Trust  in  the  Lord  with  all  thine  heart ; 
[Heb.  lb.] 

Prov.  3:22;  Heb.  u  they  shall  be  chay-im,  breaths,  or  breathings 
to  en-phsh,  the  breath,  of  thee,  [equivalent  to,  they  shall  be  breaths, 
or,  breathings,  to  thee,]  and  gracefulness  to  throat  of  thee :  [i.  e., 
to  thy  speech,  thy  words.]  Gr.,  That  may  live  the  psuche  of  thee, 
and  gracefulness  may  be  about,  or,  in  relation  to,  thy  throat,  or, 
neck :  Lat.,  And  there  shall  be  life  to  thy  a?iima,  and  grace,  or, 


160  THEOLOGY   OF   THE   BIBLE. 

gracefulness,  or  acceptableness,  to  thy  jaws :  Douay,  And  there 
shall  be  life  to  thy  soul,  and  grace  to  thy  mouth  :  Ital.,  And  they 
shall  be  life  to  thy  anima,  and  grace,  or,  agreeableness,  to  thy  throat : 
E.  v.,  So  shall  they  be  life  unto  thy  soul,  and  grace  to  thy  neck. 

Prov.  6  :  2  ;  E.  V.,  Thou  art  snared,  &c. 

Prov.  6:  16;  Heb.,  Six  these  hateth  Jehovah,  u,  yea,  seven, 
abominations  of  ew^AsA  of  him  :  G.,psuche:  Jjnt.,  anima :  Donay, 
soul:  Ital.,  to  his  anima:  E.  V.,  an  abomination  unto  him. 

Prov.  6  :  21  ;  Heb.,  lb:  Gr.,  psicche:  Lat.,  cor:  Ital.,  cxiore: 
Douay,  and  E.  V.,  heart. 

Prov.  6:  26;  Heb.,  en-phsh :  Gtw,  psiiche :  Lat.,  aw 2ma.*  Douay, 
soul:  Ital.,  anima:  E.  V.,  will  hunt  for  the  precious  life. 

Prov.  6:30;  Heb.,  Not  shall  they,  or,  not  may  they,  [The 
Heb.  has  no  subjunctive  mood;  the  future  tense  of  the  indicative 
is  used  for  the  subjunctive,]  contemn  I,  with  regard  to,  thief,  M, 
even,  steal  he  to  fill  en-phsh  of  him  when  he  is  hungry,  Ges.,  under 
buz,  renders  here,  "  they  do  not  despise  a  thief,"  i.  e.,  says  he,  they 
do  not  let  him  go  unpunished.  And  our  Eds.  give  in  the  margin, 
"  i.  e.,  men  do  not  overlook  the  crime  as  unworthy  of  notice."  [I 
have  never  known  such  a  defence  set  up  in  court.]  The  Greek  has 
psuche  in  the  verse  :  The  Lat.,  anima :  Douay,  to  fill  his  hungry 
y.oul :  Ital.,  to  satisfy  himself:  E.  V.,  to  satisfy  his  soul :  [We  have 
liad  appetite  in  the  E.  Y.,  where  the  Heb.  is  en-phsh.^ 

Prov.  6  :  32  ;  Heb.,  Committing  adultery  [i.  e..  He  who  com- 
mitteth  adultery]  with  a  woman  is  devoid  of  lb,  heart,  soul,  mind ; 
tnshhit,  a  snare,  or,  destruction,  of  en-phsh  of  him  he  prepareth,  or, 
maketh  ready :  Gr.,  .  .  .  apoleian,  loss,  perdition,  destruction,  to  the 
psuche  of  him  procureth  :  Lat.,  by  reason  of  want  of  cor  perdet  shall 
lose,  throw  away,  abolish,  waste,  destroy,  his  anima :  Douay,  for 
the  folly  of  his  heart  shall  destroy  his  own  soul:  Ital.,  "Who  com- 
mitteth  adultery  with  a  woman  (is)  short  of  sense :  who  would 
perder,  lose,  waste,  his  anima  let  do  such  thing  :  E.  V.,  (But)  whoso 
committeth  adultery  with  a  woman  lacketh  understanding :  he 
(that)  doeth  it  destroyeth  his  own  soul. 

Prov.  7 :  23 ;  Heb.,  ...  as  hasteneth  bird  to  snare  and  not 
kuoweth  that  b  at,  or,  at  risk  of,  en-phsh  of  him  he :  Gr.,  .  .  .  not 
knowing  that  peri  psuches  trechei,  concerning  psuche  he  runneth : 
(Donnegan,  under  trecho,  gives,  peri  psuchls  trechein,  citing  Hero- 
dotus V,  57,  and  renders  it,  to  run  for  his  life:)  The  Lat.  in  Prov. 
7 :  23  is,  and  knoweth  not  that  on,  or,  at,  danger  of  anima  of  him 
it  is  done,  or,  he  doeth  it :  Douay,  and  knoweth  not  that  his  life 


THEOLOGY   OF   THE   BIBLE.  •        161 

is  in  danger :  Ital.,  without  to  know  [we  say,  without  knowing] 
that  it  is  against  his  life :  E.  V.,  and  knoweth  not  that  it  (is)  for  his 
life:  [Why  do  the  Douay,  the  Ital,  and  the  E.  "V.,give  life  here  ? 
The  Lat.  is  anima  ;  the  Gr.,  psuche ;  the  Hebrew  en-phsh.'] 

Prov.  8  :  7 ;  E.  V.,  For  my  mouth  shall  speak  truth  ;  [i.  e.,  by 
Synecd.,  I  will  speak  truth.] 

Prov.  8  :  35,  36 ;  Heb.,  For  mtsai,  who  cometh  to  me  shall  ob- 
tain, or,  acquire,  lives  [foi-,  life],  ^«,  yea,  shall  open  rtsun,  a,  or, 
the,  will,  m,  of,  or,  from,  Jehovah :  v.  36,  w.  But,  [a,  or,  the,]  sin- 
ning against  me  does  violence  to  en-phsh  of  him :  (Ges.,  under  hms, 
gives  the  Heb.  words  here,  and  renders,  "hurts,  or,  does  violence 
to,  his  own  ^//e,. citing  this  verse:)  all  hating  me  ahebv^  breathe 
after,  [for,  desire,  or,  love,]  death :  Gr.,  v.  35,  For  the  issues  of,  or, 
from,  me,  issues  of  life.  [The  Hebrew  translators  into  Greek  took 
the  Heb.  rntsa  to  be  a  participial  noun  from  the  verb  itsa,  to  go  out, 
and  it  may  be  so.]  kai,  and,  or,  yea,  is  kept  in  readiness  thelesis,  a 
volition,  of,  or,  from,  kurios :  v.  36,  But  hoi,  those,  sinning  against 
me  act  irreligiously  against  the  of  themselves  ^si^cAas,  kai,  yea,  or, 
and,  hoi,  those,  hating  me  embrace  affectionately,  or,  love,  death : 
Lat.,  Who  shall  have  found,  or,  obtained,  me  shall  find,  or,  obtain, 
life,  et,  yea,  or,  and,  shall  get  life  from  Doininus  ;  v.  36,  But  who 
against  me  shall  have  sinned,  shall  violate  his  anima.  All,  who 
me  hate  favour,  or,  love,  death  :  Douay,  He  that  shall  find  me,  shall 
find  life,  and  shall  have  salvation  from  the  Lord :  v.  36,  But  he 
that  shall  sin  against  me,  shall  hurt  his  own  soul.  All  that  hate 
me  love  death :  Ital.,  For  Avho  me  findeth  findeth  the  life,  e  obtain- 
eth,  [present  for  future,  very  common  in  the  HebrcAV  also],  shall 
obtain,  good  will  from  God :  v.  36,  But  who  sinneth  against  me 
doeth  injury  to  the  his  anima  ;  all  they  that  me  hate  love  death. 
See  E.  V. 

Prov.  10:2;  Heb,,  Not  shall  profit  treasures  rsho,  the  wicked, 
u,  but,  tsdqe,  justice  [i.  e.,  justness,  see  Isai.  9 :  7,  Heb.  v.  6 ;  Isai. 
32 :  16,  17  ;  60:  17,  in  each  of  which  the  Heb.  word  is  tsdqe'l  will 
draw,  snatch,  delivei-,  m,  out  of,  death.  [For  the  meaning  of  m 
see  Exod.  12 :  42 ;  Ps.  18 :  16,  Heb.  v.  17 ;  Ps.  40:  2,  Heb.  v.  3 ;  in 
each  of  which  the  Heb.  m  is  used.]  The  Gr.  of  Prov.  10:  2  is,  Not 
shall  aid,  or,  succour,  treasures  anomous  [accusative  plural]  unjust ; 
but  dikaiosune,  justice,  equity,  rectitude  of  character,  or,  conduct, 
[justice  means  justness]  will  deliver,  or,  release,  or,  free,  ek,  out  ol, 
death  :  Lat.,  Not-at-all  shall  profit  treasures  of  impiety ;  but  justice 
[i.  e.,  justness]  will  loose,  or,  set  free,  enfranchise,  release,  from,  or, 
11 


162  THEOLOGY   OF  THE  BIBLE. 

out  of,  death :  Douay,  Treasures  of  wickedness  shall  profit  nothing : 
but  justice  shall  deliver  fi-om  death  :  Ital.,  The  treasures  of  impiety 
aid,  or,  profit,  not;  but  the  justice  [i.  e.,  justness]  redeeraeth,  or, 
ransometh,  from  death :  E.  V.,  Treasures  of  wickedness  profit  noth- 
ing :  but  righteousness  delivereth  from  death :  [The  verse  cannot 
mean,  that  the  just,  or,  righteous,  do  not  die.] 

Prov.  10:  3;  Heb.,  Not  iroib^  [from  the  verb  roh,  the  primary 
idea  of  which,  says  Ges.,  appears  to  be,  to  empty.]  Not  will  make 
empty  [i.  e.,  void]  Jehovah  en-phsh  of  just;  but  exit,  [plural  of  6t^e,] 
breaths  [i.  e.,  beings,  existences,]  of  wicked  he  will  thrust  away : 
(Ges.  says,  eue  is  onomatopoietic ;  the  primary  signification  of  it 
being  applied  to  the  breath  of  living  creatures.)  Gr.,  Not  will 
starve  to  death  Jciirios  jt^siicAtw.  just ;  but  zoen,  breath,  of  profane 
anatrepsei,  he  will  turn  back,  raze  to  the  ground,  destroy  from  the 
foundation  :  The  Lat.  has,  anima  of  just :  Douay,  The  Lord  will 
not  afllict  the  soul  of  the  just  with  famine,  and  he  will  disappoint 
the  deceitful  practices  of  the  wicked  :  ItaL,  The  Loixl  not  will  aban- 
don, forsake,  or,  leave,  to  have  want  the  anima  of  the  just ;  but  he 
subverteth  the  substance  of  the  wicked  :  E.  V.,  The  Lord  will  not 
sufter  the  soul  of  the  righteous  to  famish  :  but  he  casteth  away  the 
substance  of  the  wicked.  (Margin,  "  Or,  the  wicked  for  (their) 
wickedness.")  [The  reader  of  these  three  verses  in  the  Heb.  may 
have  perceived  that  they  aptly  express  the  resurrection  of  the  just, 
and  the  non-resurrection  of  the  wicked.] 

Prov.  11 :  17 ;  Heb.,  Doing  good  to  en-phsh  of  him  (Ges.,  under 
gml^  gives  the  Hebrew  words  here,  and  renders,  Doing  good  to 
himself)  man  of  benevolence ;  m,  but,  bringeth  evil  upon  flesh  of 
him  [i.  e.,  upon  himself]  (a,  or,  the)  cruel :  The  Gr.  uses  psuehe  for 
en-phsh^  and  soma,  body,  for,  living  person,  of  him,  for  the  Hebrew 
flesh  of  him:  Lat.,  and  Douay,  A  merciful  man  doeth  good  to  his 
own  soiol  (Lat.  anima) :  but  he  that  is  cruel  casteth  ofl"  even  his 
own  kindred :  Ital.,  The  man  benignant  doeth  good  to  himself; 
but  the  cruel  vexeth,  or,  disturbeth,  his  (own)  flesh :  E.  V.,  The 
merciful  man  doeth  good  to  his  own  soul :  but  (he  that  is)  cruel 
troubleth  his  own  flesh. 

Prov.  11 :  25;  Heb.,  en-phsh  bountiful  [i.  e.,  a  bountiful  person; 
and  so  says  Ges.,  under  hrlce,  citing  this  verse]  shall  become  fat,  u, 
yea,  (a,  or,  the)  watering,  also  he  shall  be  watered  :  The  Gr.  has 
psuehe:  The  Lat.  anima:  Ital.,  The  person  liberal,  shall  be  fat- 
tened ;  e,  and,  or,  yea,  who  watereth  (shall  become)  also  watered : 
Lat.,  and  Douay,  The  soul  (Lat.,  anima)  which  blesseth   shall  be 


THEOLOGY   OF   THE   BIBLE.  163 

made  fat :  and  he  that  inebriateth,  shall  be  inebriated  also  himself: 
E.  v.,  The  liberal  soul  shall  be  made  fat :  and  he  that  watereth 
shall  be  watered  also  himself. 

Prov.  11 :  30  ;  Heb.,  Fruit  (metaijhorically  used,  says  Ges.,  un- 
der ^Ari,  of  the  resiclt  of  labour  or  endeavour,)  of  just,  ots,  a  tree, 
of  lives  [for  life]  ;  u,  but  are  taken  away  en-phshut  [plural  of  en- 
phsJi]  of  crafty  :  Gr.,  From,  or,  out  of,  fruit  dikaiosunts,  of  justice, 
equity,  rectitude  of  character  or  conduct,  \^justice,  in  these  definitions, 
means  justness,]  phiietai,  is  brought  forth,  caused  to  exist,  a  tree  of 
life :  but  are  taken  away,  or,  plucked  off,  immature,  psuchai  para- 
nomoii.,  breaths  of  unjust,  or,  wicked :  [i.  e.,  unjust,  or,  wicked, 
persons :]  The  Lat.  is,  Fruit,  or,  acquisition,  of  just,  tree  of  life;  and 
who  taketh  up,  or,  lifteth  up,  animas,  wise  is :  Douay,  The  fruit  of 
the  just  man  (is)  a  tree  of  life  ;  and  he  that  gaineth  souls  is  wise  : 
Ital.,  The  fruit  of  the  just  (is)  a  tree  of  life  :  and  the  sage,  or,  wise 
man,  taketh  the  anime :  E.  V.,  The  fruit  of  the  righteous  (is)  a  tree 
of  life;  and  he  that  winneth  souls  (is)  wise.  [Observe  the  differ- 
ence between  the  Septuagint  and  the  other  versions.] 

Prov.  12:  10  ;  Heb.,  Careth  for,  [a,  or,  the]  just,  en-phsh  bemeti^ 
the  breath,  soul,  of  cattle  of  him :  [Here  we  have,  en-phsh  of  cattle 
for  cattle.  We  have  had  en-phsh  of  man  for  man.^  Gr.,  A  just 
commiserates  jt?M«cAas  [plural  oi  psuche]  of  cattle  of  him:  Lat.,  Re- 
gardeth  (a,  or,  the)  just  of  his  labouring  beasts  (the)  animas :  Dou- 
ay, The  just  regardeth  the  lives  of  his  beasts:  Ital.,  (The  man)  just 
hath  care  of  the  life  of  his  beast :  E.  V.,  A  righteous  (man)  re- 
gardeth the  life  of  his  beast. 

Prov.  13  :  2 ;  Heb.,  From  fruit  of  mouth  man  shall  eat  good;  u, 
but,  en-phsh  of  oppressions,  oppression :  Gr.,  From  fruit  dikaiosu- 
7ies,  of  justice,  [i.  e.,  justness,]  shall  eat,  a  good  [person],  hut  psuchai 
of  unjust  shall  perish  untimely :  Lat.,  From,  or,  Out  of,  or.  Of,  the 
fruit  of  his  mouth  man  shall  be  satisfied  with  good  (things)  ;  but 
anima  of  false  dealers,  iniquitous  :  Douay,  Of  the  fruit  of  his  own 
mouth  shall  a  man  be  filled  with  good  things  :  but  the  soul  of  trans- 
gressors is  wicked  :  Ital.,  The  man  shall  eat  of  the  good  of  the  fruit 
of  his  lips;  but  the  anima  of  the  wicked  (shall  eat  of  the  fruit  of) 
violence  :  E.  V".,  A  man  shall  eat  good  by  the  fruit  of  (his)  mouth : 
but  the  soul  of  the  transgressors  (shall  eat)  violence. 

Prov.  13:3;  Heb.,  (A,  or.  The]  watching  mouth  of  him  keep- 
eth  en-phsh,  breath,  of  him ;  [a,  or,  the]  opening  wide  [the]  lips  of 
him,  ruin  to  him :  \Jcee2)eth  en-phsh  of  him  is  equivalent  to,  holds 
his  tongue ;]  Gr.,  Who  watcheth  the  of  himself  mouth  keepeth  the 


164  THEOLOGY   OF   THE   BIBLE. 

of  himself  psuche,  but  who  hasty  with  lips,  shall  cause  himself 
anxiety :  Lat.,  Who  watcheth  his  mouth,  retaineth  his  anima  /  but 
who  inconsiderate,  or,  rash,  is  to  speak  shall  find,  or,  be  sensible 
of,  evils  :  Douay,  He  that  keepeth  his  mouth,  keepeth  his  soul:  but 
he  that  hath  no  guard  on  his  speech  shall  meet  with  evils :  Ital., 
Who  guardeth  his  mouth  preserveth  [the  only  definition  given  by 
Graglia  for  the  Ital.  word  used  here  :  it  means  here  keepeth,  hold- 
eth,  his  anima,  breath,]  his  anima  ;  (but)  ruin  (will  happen)  to 
who  openeth  disorderly  [this  is  the  only  definition  given  by  Grag- 
lia for  the  Ital.  word  used  here :  it  means  here,  inordinately]  his 
lips :  E.  v..  He  that  keepeth  his  mouth  keepeth  his  life :  (but)  he 
that  openeth  wide  his  lips  shall  have  destruction.  [Why  does  E.  V, 
give  ^{/e  here  ?  The  Ital.  is  aiiima  ;  the  Douay,  sow^/  the  Lat., 
anima;  the  Gv.^psuche:  the  Heh.,  en-phsfi.  And  it  is  plain  that 
en-phsh,  breath,  is  used  hei'e  for  speech,] 

Prov.  13  :  4  ;  Heb.,  In  longing,  w,  and,  or,  but,  nothing,  en-phsh 
otsl,  of  the  slothful,  u,  but,  en-phsh  of  diligent  shall  become  fat : 
Gr.,  In  longings  is  every  idle  [person],  but  hands  of  resolute  are 
cared  for :  [The  Gr.  does  not  use  psuche  at  all  in  the  verse  :  it  gives 
the  sense  in  literal  language.]  Lat.,  Wishes  and  not  wishes,  sloth- 
ful; but  aniina  of  workers  shall  be  made  fat:  [using  aiiima  hut 
once :]  Douay,  The  sluggard  willeth  and  willeth  not :  but  the  soid 
of  them  that  woi'k,  shall  be  made  fat :  [using  soul  but  once :]  Ital., 
The  anima  of  the  lazy,  or,  idle,  desireth,  and  not  (hath)  nothing  ; 
[i.  e.,  and  (hath)  nothing ;]  but  the  anima  of  the  diligent  shall  be 
made  fat :  E.  V.,  The  soul  of  the  sluggard  desireth,  and  (hath) 
nothing :  but  the  soul  of  the  diligent  shall  be  made  fat. 

Prov.  13  :  8  ;  Heb.,  en-phsh :  Gr., psuche:  Lat.,  anim,a :  Douay, 
Ital,  and  E.  V.,  life. 

Prov.  13  :  12  ;  Heb.,  Expectation  prolonged  maketh  sick  Ih  ;  ic, 
but,  tree  of  lives,  [for,  life,]  desire,  or,  longing,  fulfilled  ;  The  Gr. 
here  gives  hardia  for  the  Heb.  Ih :  The  Lat.,  anima :  Ital.,  The 
hope  prolonged  causes  to  langixish,  or,  pine,  the  cuore  y  but  the  de- 
sire fulfilled  (is)  a  tree  of  life :  Douay,  Hope  that  is  deferred  afilict- 
eth  the  soul :  desire  when  it  cometh  is  a  tree  of  life :  E.  V.,  Hoj^e 
deferred  maketh  the  heart  sick  :  but  (when)  the  desire  cometh  (it 
is)  a  tree  of  life.  [Here,  for  the  Heb.  lb,  Gr.  liardia,  the  Lat.  gives 
anima,  and  the  Douay,  soul:  shewing  again,  that  lb,  Icardia,  is  equi- 
valent to  anim,a,  Douay,  soxd?\^ 

Prov.  13  :  19;  Heb.,  Desire  done  (i.  e.,  fulfilled,  says  Ges.,  un- 
der eie,  citing  this  verse,)  is  pleasant  to,  or,  for,  en-phsh  /  %i,  but. 


THEOLOGY   OF   THE   BIBLE.  165 

{tuoJce  in  my  copy  of  the  Hebrew,  a  mistake  for  tuohe  /  the  Heb.  k 
and  h  are  so  much  alike  as  to  be  easily  mistaken,  the  one  for  the 
other,)  tuobe,  abomination,  of  fools  to  turn  aside  from  evil:  Gr., 
Eager  desires  of  pious  sweeten,  or,  season,^swcAew,  but  works  of  ir- 
religious far  from  knowledge,  or,  discernment :  Lat.,  Desire,  as  soon 
as  it  is  perfected,  delighteth  animam  ;  detest  fools  them  who  flee, 
or,  shun  evil  [things] :  Douay,  The  desire  accomplished,  delighteth 
the  soul :  fools  hate  them  that  flee  from  evil  things :  Ital.,  The  desire 
accomplished  is  thing  sweet  to  the  anhna  ;  e,  but,  to  the  fools  (is) 
thing  abominable  the  to  be  drawn  back,  or,  the  drawing  themselves 
back,  from  the  evil :  E.  V.,  The  desire  accomplished  is  sweet  to  the 
soul :  but  (it  is)  abomination  to  fools  to  depart  from  evil. 

Prov.  13  :  25  ;  Heb.,  Just  eateth  even  to  satisfying  en-phsh  [for, 
appetite,  or,  desire,]  of  him;  but  belly  of  wicked  shall  sufier  want: 
The  Gr.  gives  psicche  for  en-phsh,  and  psuche  for  belly:  The  Lat., 
anima,  and  belly :  Douay,  soul,  and  belly :  Ital.,  anima,  and  belly: 
E.  v.,  soul,  and  belly. 

Prov.  14:  10;  Heb.,  lb  knoweth  mre,  the  sadness,  grief,  (so 
given  by  Ges.,  citing  this  verse,)  of  enphsh  of  it ;  m,  but,  or,  and, 
in  gladness,  or,  joy,  of  it  not  shall  mingle  stranger:  Gr.,  karcUa  of 
a  man  possessing  the  faculty  of  perception,  or,  expert  in  feeling,  sad, 
or,  distressed,  psuche,  breath,  of  him ;  but  when  it,  or,  he,  is  glad- 
dened, or,  rendered  gay,  it  is  not  mixed  with  arrogance :  Lat.,  Cor, 
the  heart  (by  Synecd.  the  whole  man,  says  Ainsworth,)  which  know- 
eth bitterness  of  its,  or,  his,  anima,  breath,  in  gladness,  or,  joy,  of 
it,  or,  him,  not  shall  mingle  strange,  or,  foreign :  Douay,  The  heart 
that  knoweth  the  bitterness  of  his  own  soul,  in  his  joy  the  stranger 
shall  not  intei*meddle  :  Ital.,  The  cuore,  heart,  mind,  soul,  of  every 
one  knoweth  the  bitterness  of  his  anima;  e,  but,  or,  and,  likewise 
any  body  strange,  or,  foreign,  not  is  mixed  in  his  joy :  E.  "V.,  The 
heart  knoweth  his  own  bitterness :  and  a  stranger  doth  not  inter- 
meddle with  his  joy. 

Prov.  14 :  25  ;  Heb.,  Delivereth  en-phshs  witness,  or  testimony, 
of  probity,  or,  of  truth:  Gr.,  psuchen :  Lat.,  animas :  Douay,  A 
faithful  witness  delivereth  souls :  Ital.,  The  witness  true  delivereth 
anime :  E.  V.,  A  true  witness  delivereth  souls. 

Prov.  15  :  32  ;  Heb.,  Rejecting  [i.  e.,  a,  or,  the,  rejecting,  for,  he 
or  she  who  rejects,]  admonition,  or,  instruction,  contemneth  en-phsh 
of  him :  [i.  e.,  himself,  unless  we  allow  orthodoxy  to  make  the 
living  man  one  entity,  and  what  it  calls  his  soul  another  entity.] 

Prov.  16:  17;  Heb.,  .  .  .  watching,  or,  guarding,  ew-j»AsA,  the 


166  THEOLOGY    OF   THE   BIBLE. 

breath,  of  him,  watcheth,  or,  keepeth,  way  of  him:  Gr.,  psuche: 
Lat.,  watchman,  or,  keeper,  animae  [genitive  of  anima]  of  him, 
watcheth,  or,  keepeth,  his  way :  Douay,  he  that  keepeth  his  soul 
keepeth  his  way :  Ital.,  who  obsexweth  his  way  keepeth  guard  of 
his  anima :  E.  V.,  he  that  keepeth  his  way  preserveth  his  soul. 

Prov.  16:  24;  Heb.,  Honey  of  honey,  or,  overflowing  of  honey, 
(i.  e.,  says  Ges,,  under  tsuph,  citing  this  verse,  honey  as  dropping 
from  the  comb,)  words  of  pleasantness  ;  sweet  (metaphor,  pleasant, 
says  Ges.,  under  m^wg')  to  en-phsh,u,  yea,  refreshing  to  bones.  (Ges., 
under  mrpha^  renders  refreshing  both  of  the  mind,  &c.,  citing  this 
verse  and  others.) 

Prov.  16  :  26 ;  Heb.,  en-phsh  toiling  toileth  for  himself:  Gr., 
Man  in  toils  toileth  for  himself:  Lat.,  Anima  of  a  labouring  labour- 
eth  for  himself:  Douay,  The  soul  of  him  that  laboureth  laboureth 
for  himself:  Ital.,  The  anima  that  is  fatigued  is  fatigued  for  him- 
self: E.  v.,  He  that  laboureth,  laboureth  for  himself 

Prov.  18:  Y  ;  Heb.,  Mouth  of  fool,  destruction  to  him,  w,  yea, 
lips  of  him  snare  of  en-phsh  of  him. 

Prov.  18:  8;  Heb.,  Words  of  chatterer,  or,  garrulous  person, 
as,  or,  like,  dainty  morsels  (so  given  by  Ges.,  under  lem^  citing  this 
v.,  and  Prov.  26  :  22,)  u,  yea,  they  go  down  to  the  chambers  of  the 
belly :  The  Gr.  of  the  verse  is,  Fear  striketh  down  timid,  or,  hesi- 
tating ;  indeed  psuchai  of  eunuchs,  or,  effeminates,  desire  eagerly, 
or,  long  for :  Lat.,  words  of  double-tongued,  as  if  of  one  sort,  or, 
sincere,  and  they  come  to,  or,  arrive  at,  even  to  the  inner,  or,  deeper, 
parts  of  belly.  Fear  casteth  down  slothful;  nzij,  anima  oi  effemi- 
nates shall  be  hungry  :  Douay,  The  words  of  the  double-tongued 
are  as  if  they  Avere  harmless :  and  they  reach  even  to  the  inner 
parts  of  the  bowels.  Fear  casteth  down  the  slothful :  and  the  souls 
of  the  effeminate  shall  be  hungry  :  The  Ital.  of  the  v.  is,  The  words 
of  who  goeth  whispering  pay  flatteries ;  nay,  they  go  down  even 
into  the  entrails  of  the  belly.  [This  is  all  the  vei'se  gives  in  the 
Ital.]  E.  v.,  The  words  of  a  tale-bearer  are  as  wounds,  and  they 
go  down  into  the  innermost  parts  of  the  belly. 

Prov.  19 :  1,2;  Heb.,  Good,  (a,  or,  the)  poor,  walking  in  integ- 
rity of  him,  above  deceitful  in  lips  of  him,  and  he,  fool :  v.  2,  In- 
deed, h,  in,  not  intelligence  of  en-phsh^  breath,  [for,  speech,  or, 
words,]  not  good:  Lat.,  v.  2,  Where  not  is  knowledge  of  anima, 
not  is  good :  Douay,  Where  there  is  no  knowledge  of  the  soul,  there 
is  no  good :  Ital.,  So  not  (there  is)  any  good,  when  the  anim,a  is 
without  sense,  or,  judgment :  See  E.  Y. 


THEOLOGY   OF   THE   BIBLE.  167 

Prov.  19:8;  Heb.,  Acquiring  lb  [i.  e.,  he  or  she  that  acquireth 
Ih]  loveth  en-phsh  of  him :  [i.  e.,  himself:]  Gr.,  ho,  who,  acquiring 
intelligence  [for  the  Heb.  /5],  loveth  eauton,  himself:  [not  using 
psuche:  Lat.,  Who  possessor  is  of  understanding,  or,  reason,  judg- 
ment, loveth  his  anima :  Douay,  He  that  possesseth  a  mind,  loveth 
his  own  soul :  Ital.,  Who  acquireth  senno,  sense,  wisdom,  under- 
standing, loveth  his  anima :  E.  V.,  He  that  getteth  wisdom  (Mar- 
gin, an  heart),  loveth  his  own  soul, 

Prov.  19  :  15  ;  Heb.,  en-phsh :  Gr.,  j^suche  :  Lat.,  anima  :  Ital., 
the  person  negligent  shall  have  hunger :  Douay,  an  idle  soul  shall 
suffer  hunger :  E.  V.,  the  same. 

Prov.  19;  16;  Heb.,  (A,  or,  the,)  watching,  or,  keeping,  pre- 
cept, reserveth,  or,  keepeth,  or,  attendeth  to,  en-phsh,  breath,  [for, 
speech,  or,  words,]  of  him ;  (a,  or,  the)  contemning  ways  of  him 
shall  die :  [i.  e.,  as  a  finality.] 

Prov.  19  :  18  ;  Heb.,  Chastise  son  of  thee,  M,  for,  there  is  hope, 
or,  that  there  be  hope ;  but  to  killing  him  lift  not  up  en-phsh  of  thee : 
(Ges.,  under  nsha,  the  verb  used  here,  says,  to  lift  up  en-phsh  to 
any  thing  is,  to  wish  for,  desire  it,  citing  this  verse  and  others.) 
The  Gr.  is,  Chastise  son  of  thee,  for  thus  there  will  be  a  good  hope ; 
but  to  outrageous  abuse  of  power  be  not  excited,  or,  provoked,  in 
the  psuche  of  thee :  Lat.,  Teach,  or,  instruct,  thy  son,  do  not  de- 
spau* ;  but  to  killing  of  him  put,  or,  set,  not  thy  anima. :  Douay, 
Chastise  thy  son,  despair  not ;  but  to  the  killing  of  him  set  not  thy 
soul :  Ital.,  Cliastise  thy  son  whilst  there  is  yet  hope  ;  but  not  un- 
dertake already  to  kill  him :  [not  using  its  word  anima  in  the  verse :] 
E.  v.,  Chasten  thy  son  while  there  is  hope,  and  let  not  thy  soul 
spare  for  his  crying.  (Margin,  "  or,  to  his  destruction,  or,  to  cause 
him  to  die.") 

Prov.  19:  19;  Heb.,  Morose  of  anger  (i.  e.,  says  Ges.,  under 
grl,  one  of  morose  anger)  sufiereth  onsh,  fine,  amercement ;  (so 
given  by  Ges.,  citing  this  verse,  and  2  Kings  23 :  33,  where  the 
Heb.  has  the  same  word,  for  which  the  Ital.  there  gives,  fine,  or, 
penalty,  and  the  Douay  there  gives,  fine,  and  the  E.  V.  there  gives 
tribute;  and  Ges.  cites  also  Ezra  27:  6,  where  the  Heb.  has  the 
same  word :  the  E.  V.  there  has,  confiscation ;)  but  though  despoil- 
ed, u,  yet,  again  he  will  scrape  together:  The  Gr.  of  Prov.  19:  19 
is,  Malevolent  man  [i.  e.,  a  malevolent  man,  the  Gr.  has  not  the  in- 
definite article,]  frequently  shall  be  mulcted,  but  though  he  be  de- 
stroyed, [or,  despoiled],  kai,  yet,  the  psuche,  breath  [for,  desire]  of 
him  he  putteth  to,  or,  applieth  to,  or,  addeth  to :  Lat.,  Who  impa- 


168  THEOLOGY   OF  THE   BEBLE. 

tient  is,  shall  suffer  loss,  et,  yet,  although  he  shall  have  been  plun- 
dered, other  he  will  add,  or,  procure :  Douay,  He  that  is  impatient 
shall  suffer  damage :  and  when  he  shall  take  away  he  shall  add 
another  thing:  Ital.,  Wlio  (is)  greatly  passionate  shall  bear  the 
punishment ;  because  if  thou  (him)  deliver,  thou  wilt  render  him 
much  more  (passionate)  :  E.  V.,  A  man  of  great  wrath  shall  suffer 
punishment :  for  if  thou  deliver  (him),  yet  thou  must  do  it  again. 
(Margin,  "yet  thou  must  add.")  [I  give  this  verse  to  shew  the  use 
the  Greek  makes  of  psuche.  The  different  renderings  of  the  verse 
in  the  Lat.,  the  Douay,  the  Ital.,  and  the  E.  V.,  and  the  margin,  are 
worth  the  notice  of  the  reader.] 

Prov.  20  :  2 ;  Heb.,  Growl  of  a  young  lion,  (see  Ges.,  nem,  citing 
this  verse  and  Prov.  19  :  12,)  teiTor  of  king  ;  who  pours  forth  wrath 
against  him  hutha,  becomes  liable  to  the  penalty,  or,  forfeiture,  of 
en-phsh  of  him :  (Ges.,  under  htha,  the  verb  used  here,  cites  this 
verse,  and  gives  the  Hebrew  words  hutha  en-phsh  u  in  it,  and  ren- 
ders tliem,  "  he  becomes  liable  to  the  penalty  of  his  life :  The  Lat. 
is,  doeth  amiss  to,  or,  against,  his  anima:  Ital.,  .  .  .  who  him  pro- 
voketh  to  indignation  sinneth  (against)  himself:  Douay,  he  that 
provoketh  him  sinneth  against  A^s  own  soul:  E.  V.,  (whoso)  pro- 
voketh  him  to  anger  sinneth  (against)  his  own  soul. 
Prov.  20  :  25  ;  E.  V.,  (It  is)  a  snare  to  the  man, 
Prov.  20:  27;  Heb.,  Candle  of  Jehovah,  [i.  e.,  proceeding  from 
Jehovah,  lighted  by  him,  says  Ges.,  under  nr,  thus  pursuing  the 
figure,]  nshme,  the  breath,  spirit,  soul,  of  (a)  man,  searching  through 
all  chambers,  or,  innermost  parts,  of  belly :  [i.e.,  7ishme,  the  breath, 
of  man  (is)  a  candle  proceeding  from,  or,  as  Ges.  gives  it,  lighted 
by,  Jehovah,  searching  through,  &c.  "  The  wages  of  sin  (is)  death," 
in  the  E.  Y.  of  the  New  Testament,  is  a  sentence  constructed  in  the 
same  way;  meaning  Death  is  the  wages  (i.  e.,  the  penalty)  of  sin. 
And  we  had  en-phsh^  Gr.,  psuche^  go  out,  i.  e.,  as  a  candle.]  The 
Gr.  of  Prov.  20:  27  is,  A  light,  oi',  torch,  of  Lord,  jo^zog,  breath,  of 
men,  which  searcheth  the  store-rooms,  or,  cellars,  of  belly :  Lat., 
lucerna,  a  candle,  of  the  Lord,  spiraculum,  the  breathing  vent,  of 
man,  which  searcheth  all  secret  places  of  belly :  Ital.,  The  anima^ 
breath,  (Graglia,  soul,)  of  the  man  (is)  a  lamp  of  the  Lord,  that 
searcheth  all  the  secret  lurking-holes  of  the  belly :  Douay,  The 
spirit  of  a  man  is  the  lamp  of  the  Lord,  which  searcheth  all  the  hid- 
den things  of  the  bowels  :  E.  V.,  The  spirit  of  man  (is)  the  candle 
of  the  Lord,  searching  all  the  inward  parts  of  the  belly,  \nshme, 
the  Hebrew  word  used  here,  is  defined  by  Ges.,  breath,  spirit,  soul, 


THEOLOGY   OF   THE   BIBLE.  169 

equivalent,  says  he,  to  en-phsh,  and  the  Gr.,  psuche.  For  nshme  in 
the  verse  the  Greek  uses  pnoe,  breath ;  the  Lat.,  spiraculum,  the 
breathing  vent ;  and  for  n shine  in  the  verse  the  Ital.  uses  anima, 
the  only  definition  for  which,  given  by  Graglia,  is,  soul :  The  Dou- 
ay,  and  the  E.  Y.,  of  the  verse  use  the  word  spirit,  for  the  Ital. 
aninia,  Lat.,  spiraculum,  Gr.,  jt>7zoe,  Heb.,  nshme.  So  that,  as  before 
seen,  all  these  words  mean  the  same  thing,  namely,  breath.  And 
if  we  breathe  deep,  (the  only  proper  way  of  breathing,)  we  per- 
ceive, and  feel  as  if,  the  breath  fills  the  deepest  recesses  of  the  bel- 
ly. The  Hebrew  of  the  verse  is,  the  breath  searcheth,  &c.  [The 
idea  of  the  orthodox  soul,  spirit,  searching  the  inward  parts  of  the 
belly  is  not  a  little  ludicrous.] 

Prov.  21 :  10;  Heb.,  en-phsh  of  wicked  desireth,  or,  longeth  for, 
evil :  [i.  e.,  the  wicked  desireth,  &c. ;  en-phsh,  breath,  breathing 
after,  is  used  for  desire,  longing  after,  as  we  have  seen :]  Gr., 
psuche :  Lat.,  anhna :  Ital.,  The  miima  of,  &c. :  Douay,  The  soul 
of  the  wicked  desireth  evil :  E.  V.,  the  same. 

Prov.  21 :  25  ;  Heb.,  Desires,  or,  longings,  of  slothful  kill  him  ; 

Prov.  22:  5;  Heb.,  Thorns  snares  [or,  of  snares]  in  way  oqsh, 
of  perverse;  [more  fully  in  Prov.  19:  l,oqsh  shphtlu,  perverse  in 
lips  of  him,  i.  e.,  says  Ges.,  under  oqsh,  a  man  of  fraudulent  speech, 
citing  Prov.  19  :  1  ;]  shumr,  a,  or,  the,  watching,  guarding,  keep- 
ing, reserving,  en-phsh,  the  breath  [for,  speech]  of  him  shall  go 
away  far,  or,  be  afar  off,  from  them  :  Gr.,  .  .  .  but  who  watching, 
guarding,  or,  taking  heed  to,  the  of  himself  psuchen,  breath  [for, 
speech]  shall  keep  off  from  them :  Lat.,  but  (a,  or,  the,)  keeper,  or, 
watchman,  of  his  anima  recedeth,  or,  departeth,  far  from  them : 
Ital.,  who  keepeth  guard  of  his  anima  shall  be  far  from  those 
things :  Douay,  but  he  that  keepeth  his  own  soul  departeth  far  from 
them :  E.  V..  he  that  doth  keep  his  soul  shall  be  far  from  them. 

Prov.  22 :  22  ;  Heb.,  Despoil  not  weak,  or,  powerless,  because 
weak,  or,  powerless,  he ; 

Prov.  22  :  23  ;  Heb.,  For  Jehovah  will  contend,  or,  defend,  the 
contention,  or,  strife,  of  them,  and  despoil  despoiling  [i.  e.,  them 
that  despoil]  en-phsh,  the  breath,  of  them :  Gr.,  For  the  kurios  will 
fight  of  him  the  judgment,  decision,  or,  cri.sis,  and  defend  his  \in- 
harmed  joswc/iS .'  [i.  e.,  defend  his  psuche  unharmed  :]  Lat.,  Because 
will  advise,  or,  judge,  Dominus,  cause  of  him,  and  will  confix,  or, 
pierce,  them  who  confix,  or,  pierce,  anim^am  of  him :  Douay,  Be- 
cause the  Lord  will  judge  his  cause,  and  will  afllict  them  that  have 
afflicted  his  soul:  Ital.,  For  the  Signore  will  defend  the  cause  of 


170  THEOLOGY   OF  THE   BIBLE. 

them,  and  will  rob  the  anima  of  them  that  them  shall  have  rohbed  : 
E.  v.,  For  the  Lord  will  plead  their  cause,  and  spoil  the  soul  of 
those  that  spoiled  them. 

Prov.  22  :  25 ;  Heb.,  Lest  thou  accustom  thyself  to  ways  of 
him,  and  take,  or,  receive,  noose,  or,  snare,  to  en-phsh  of  thee,  [i.  e., 
to  thyself] 

Prov.  23  :  2 ;  Heb.,  And  put  knife  to  thi'oat  of  thee,  if  possessor 
of  en-phsh  thou:  (Ges.,  under  en-phsh^  gives,  "a  greedy  man," 
citing  this  verse.)  The  Gr.  of  Prov.  23  ;  2,  does  not  use  its  word 
psuche^  but  gives,  if  more  insatiable  thou  be :  Lat.,  if  but  so  as  thou 
hast  in  power  thy  anima :  Douay,  if  it  be  so  that  thou  have  thy 
soul  in  thy  own  power:  Ital.,  if  thou  (be)  greedy:  E.  V.,  if  thou 
(be)  a  man  given  to  appetite. 

Prov.  23:  14  ;  Heb.,  Thou  with  rod  shalt  strike  him,  t«,  so  that, 
to  the  end  that,  en-phsh  of  him  [i.  e.,  him]  from  shaul,  the  grave, 
ttsil,  thou  mayest  draw  out,  or,  deliver :  Gr.,  i]iQ  psuche  of  him  out 
of  death  thou  mayest  release,  or,  deliver :  Lat,  his  animam  out  of 
infernus :  Douay,  and  deliver  his  soul  from  hell :  Ital.,  and  release 
his  anima  from  the  inferno:  \inferno  is  the  Latin  adjective  infer- 
nus^ lying  below,  Italianized :]  E.  V.,  and  shalt  deliver  his  soul  [i.e., 
him]  from  hell.  [This  verse  is  a  plain  text  in  proof  of  the  resurrec- 
tion of  the  just,  and  of  them  only.  The  Gr.,  out  of  death,  equiva- 
lent to  its  word  hades,  the  word  it  generally  uses  for  the  Hebrew 
shaul,  which,  as  we  have  seen,  means  the  grave,  gives  the  true  idea. 
And  there  is  no  meaning  in  the  verse  in  any  other  application  of  it. 
Will  correcting  a  child  prevent  his  death ;  prevent  his  going  to  the 
grave  ?     But  it  may  fit  him  for  resurrection.] 

Prov.  24:  12;  Heb.,  Though  thou  sayest, lo,  we  knew  not  this; 
whether  not  tJcn,  he  that  weigheth,  or,  proveth,  Ibut,  [plural  of  lb  ; 
equivalent  to  tJcn  ru-achut,  (plural  of  ru-ach)  in  Prov.  16;  2, 
where  the  Heb.  is,  u,  but,  weigheth,  or,  proveth  ruachut,  the 
breaths,  i.  e.,  the  tempers,  dispositions,  feelings],  he  discerneth  ? 
w,  yea,  ntsr,  forming,  fashioning,  devising,  planning,  [i.  e.,  he  that 
formed,  fashioned,  &c.,]  en-phsh  of  thee,  he  knoweth?  and  whether 
he  return  to  man  as,  or,  after,  or,  according  to,  ^^Ao^,  wages  of  him? 
[Death  is  the  wages  of  sin  :  and  to  all  who  die  in  sin,  death  is  a 
finality :  It  can  have  no  other  meaning  ;  for  all  die.  The  Hebrew 
interrogatory  mode  of  speaking  is  equivalent  to  aflfii'mation,  that 
Jehovah  weigheth,  &c. :  Gr.,  But  though  thou  sayest,  I  knew  not 
this,  know,  that  hurios  hardias  of  all  knoweth,  hai,  yea,  who  plasas, 
forming,  pnoen,  breath,  to  all  he  knoweth,  &c.     [The  Gr.  gives 


THEOLOGY   OF   THE   BIBLE.  171 

pnot7i,  breath,  for  the  Heb.  en-phsh.]  The  Lat.  and  Ital.,  give,  the 
keeper  of  thy  anima :  [The  Gr.  is  pnoe ;]  Douay,  the  keeper  of  thy 
soul.  \ntsr^  used  in  the  Heb.  of  the  verse  is  the  participle  of  the 
verb  itsr,  to  form,  fashion,  devise,  plan  ;  and  accordingly  the  Greek 
gives  its  participle,  who  forming,  i.  e.,  be  who  formed,  pnoen, 
breath,  to  all :  The  Lat.,  and  Ital.,  must  have  taken  ntsr,  used  in 
this  verse,  to  be  the  verb  ntsr,  to  watch,  to  keep,  but  ntsr  is  the 
simple  form  of  that  verb ;  and  the  simple  form  of  Heb.  verbs  is  the 
preterite,  wbich  would  give  here,  he  kept,  or,  watched,  en-phsh  of 
thee ;  Gr.,  pnoen :  The  Douay  follows  the  Lat.,  and  gives,  the 
keeper  of  thy  soul :]  The  E.  V.,  gives,  and  he  that  keepeth  thy 
soul,  &c. 

Prov.  24:  14;  Heb.,  So  knowledge  of  wisdom  to  en-phsh  of  thee 
if  thou  attain  to  w,  then,  there  shall  be  ahrit,  an  afterwards,  a  here- 
after, a  future  state ;  hope,  or,  expectation,  of  thee  la  tkrt,  not  shall 
be  extirpated,  destroyed,  cut  off,  perish,  fail :  Gr.,  Thus  knowlege 
of  wisdom  to  thy  psuche,  &c. :  Lat.,  So  also  doctrine,  or,  learning, 
of  wisdom  to  thy  anima,  which  when  thou  shalt  have  found  thou 
shalt  have  in,  or,  at,  the  last,  hope,  and  thy  hope  non  peribit,  not 
shall  be  annihilated,  cut  oiF,  lost,  perish :  Douay,  So  also  (is)  the 
doctrine  of  wisdom  to  thy  soul :  which  when  thou  hast  found,  thou 
shalt  have  hope  in  the  end,  and  thy  hope  shall  not  perish :  Ital., 
Such  (shall  be)  the  knowledge  of  wisdom  to  thy  anima,  when  thou 
it  shalt  have  found :  e  there  shall  be  premio,  recompense,  or,  reward, 
and  thy  hope  not  shall  be  cut  off:  E.  V.,  So  (shall)  the  knowledge 
of  wisdom  (be)  unto  thy  soul :  when  thou  hast  found  (it)  then  there 
shall  be  a  reward,  and  thy  expectation  shall  not  be  cut  off:  [In 
Psal.  37  :  37,  38,  before  given  under- Num.  23  :  10,  the  Douay  has 
remnants,  in  each  of  those  verses,  where  the  Heb.,  in  each  of  those 
verses,  has  the  same  word  ahrit,  used  in  this  verse  Prov.  24  :  14. 
And  in  each  of  those  two  verses  in  Psal.  the  Ital.  has  mercede,  re- 
ward, where  the  Heb.  word  is  ahrit.  And  in  each  of  those  two 
verses  the  E.  V.  has  the  end  where  the  Heb.  is  ahrit.  Being  in 
Philadelphia  lately,  I  was  informed  that  a  Hebrew  gentleman,  Mr. 
Isaac  Leeser,  had  published  a  translation  of  the  Old  Testament.  I 
called  at  his  house,  and  had  a  conversation  with  him,  and  obtained 
a  copy  of  his  work.  He  told  me  he  had  followed  the  E.  V.  as  near 
as  he  could.  I  did  not  learn  distinctly  what  he  meant  by  that.  On 
turning  now  to  Prov.  24:  14,  I  find  he  gives  .  .  .  ;  "  when  thou 
hast  found  her,  then  shall  there  be  a  future,  and  thy  hope  shall  not 
be  cut  off."     And  on  turning  to  Psal.  37  :  37,  I  find  he  gives,  "  for 


172  THEOLOGY   OF   THE   BIBLE. 

there  is  a  future  for  the  man  of  peace."  And  he  gives  Psal.  37  :  38 
thus,  "  But  the  transgressors  are  destroyed  together :  the  future  of 
the  wicked  is  cut  off."  But  Mr.  Leeser's  translation  is  marred  by 
his  insertion  in  parenthesis  of  the  word  happy  before  the  word/w- 
ture  in  Prov.  24:  14,  and  Psal.  37:  37.  Why  he  inserted  it,  I  do 
not  know.  Our  clergy  are  in  the  habit  of  using  such  phrases  as  the 
following,  (language  no  where  used  in  the  Bible,)  a  happy  immor- 
tality, a  blessed  immortality;  by  which  orthodoxy  attemj^ts  to 
teach  by  implication,  that  there  will  be  to  some  an  immortality  of 
misery.  I  do  not  suppose  that  Mr.  Leeser  intended  to  sanction 
such  teaching  by  inserting  the  word  happy  /  for  in  Prov.  37  :  38, 
he  gives,  "  the  future  of  the  wicked  is  cut  off."  That  is  to  say,  the 
wicked  Avill  have  no  future.  From  which  it  follows,  that  they  only 
who  shall  be  accounted  just  will  have  a  future,  (i.  e.,  by  being  raised 
from  among  dead,)  and  of  course  it  will  be  a  happy  future.] 

Prov.  25  :  13  ;  Heb.,  As  tsne,  cooling,  refreshment,  (so  given  by 
Ges.,  citing  this  verse,)  of  snow  in  day  of  harvest,  [a,  or  the,]  mes- 
senger faithful  to  [a,  or,  the,]  sending  them ;  u,  yea,  en-phsh,  the 
breath,  of  lords  of  him  ishib,  he  causeth  to  return,  restoreth,  bring- 
eth  back,  reneweth  :  (Ges.,  under  shub,  of  which  ishib  is  the  causa- 
tive form,  says,  that  when  used  with  en-phsh  it  means,  to  refresh 
one,  citing  Ps.  23  :  3.)  The  Gr.  has  angelos,  angel,  messenger,  and 
psuchas  for  en-phsh:  Lat,,  As  cold  of  snow  in  day  of  harvest,  so  an 
envoy  faithful,  to  him  who  sent  him  ;  animam,  of  him  he  causeth 
to  rest,  or,  be  at  quiet :  Douay,  As  the  cold  of  snow  in  the  time  of 
harvest,  so  is  a  faithful  messenger  to  him  that  sent  him,  (for)  he  re- 
fresheth  his  soul :  Ital.,  The  messenger  faithful  (is),  to  them  that 
send  him,  as  the  cold  of  snow  in  day  of  harvest ;  e,  yea,  or,  and, 
ristora^  he  restoreth  [i.  e.,  bringeth  back]  the  anima  of  his  masters, 
or,  lords:  {ristorarsi  is  defined  by  Graglia,  to  refresh  one's  self :) 
E.  v.,  As  the  cold  of  snow  in  the  time  of  harvest,  (Margin,  As  a 
draught  of  iced  wine  or  water  cooled  with  snow  in  a  sultry  day. — 
Ed.)  [Where  did  the  Editor  get  this  from  ?]  (so  is)  a  faithful  mes- 
senger to  them  that  send  him ;  for  he  refresheth  the  soul  of  his 
mastei's. 

Prov.  25  :  25 ;  Heb.,  Waters  cold  ol,  upon,  en-phsh  oiphe,  lan- 
guishing, (especially  used,  says  Ges.,  under  oiph,  of  one  who  is 
wearied  out,  and  at  the  same  time  suffers  from  thirst.  He  renders 
the  Heb.  here,  "  cold  waters  to  a  languishing  (i.  e.,  says  he,  thii-sty) 
soul,"  citing  this  verse.)  m,  so,  tidings  good  from  arts,  land,  or, 
country,  far  off:  Gr.,  As  water  cold  to  psiiche  thirsting  agreeable, 


THEOLOGY   OF   THE   BIBLE.  173 

SO  angella^  tidings,  news,  or,  message,  angeling,  good,  from  ges^ 
land,  or,  country,  from  afar :  The  Lat.  has,  anima :  Ital.,  (is  as) 
"water  cold  to  the  person  wearied  and  thirsty:  Douay,  (As)  cold 
water  to  a  thirsty  soul^  so  (is)  good  tidings  from  a  far  country : 
E.  v.,  (As)  cold  waters  to  a  thirsty  soul,  so  (is)  good  news  from  a 
far  country, 

Prov.  26  :  25  ;  Heb.,  When  he  maketh  acceptable  [the]  voice  of 
him  confide  not  in  him,  for,  seven  abominations  in  lb  of  him :  The 
Gr,  here  gives  psuche  for  the  Heb.,  lb :  The  Lat.,  cor :  The  Ital., 
cuore:  Douay,  and  E.  V.,  heart. 

Prov.  27  :  V ;  Heb,,  en-phsh  satiated  trampleth  with  the  feet  (for, 
contemneth,  says  Ges.,  under  buz,  citing  this  verse)  dropping  of 
honey,  ic,  but,  en-phsh  hungry,  every  bitter  svreet :  The  Gr.  has 
2)suche,  twice:  The  Lat.,  anima,  twice:  Ital.,  The  person  glutted, 
or,  cloyed,  treadeth  upon  the  honey-comb  (of  the  honey)  ;  but  to 
the  person  starved,  or,  hungry,  everything  bitter  (is)  sweet :  Dou- 
ay, A  soul  that  is  full  shall  tread  upon  the  honey-comb ;  and  a  soul 
that  is  hungry  shall  take  even  bitter  for  sweet :  E.  V.,  The  full  soul 
loatheth  (Margin,  treadeth  under  foot)  an  honey-comb;  but  to  the 
hungry  soul  every  bitter  thing  is  sweet. 

Prov.  27  :  9  ;  Heb.,  Spiced  oil  and  odours  make  joyful,  or,  glad- 
den, lb,  ti,  so,  or,  and,  intg,  sweetness,  (metaphor,  pleasantness,  says 
Ges.,  citing  this  verse  and  Prov.  16;  21,)  of  companion,  or,  friend, 
of  him,  moist  en-phsh,  of  woods  of  en-phsh,  breath:  (Ges.,  under 
otse,  gives,  for  motst  en-phsh,  "  of  odoriferous  woods,"  citing  this 
verse :)  The  Gr.  has  Jcardia,  and  psuche,  in  the  verse :  The  Lat.  has 
cor,  and  anima :  Douay,  Ointment  and  perfumes  rejoice  the  heart : 
and  the  good  counsels  of  a  friend  are  sweet  to  the  soul:  Ital.,  Oil 
odoriferous  and  perfume  rejoice  the  cuore :  so  (doth)  the  sweetness 
of  the  friend  of  the  man  by  advice,  or,  counsel,  cordial:  [cordial  is, 
of,  or,  from,  the  heart:]  E.  V.,  Ointment  and  perfume  rejoice  the 
heart :  so  (doth)  the  sweetness  of  a  man's  friend  by  hearty  counsel. 
[The  Ital.  gives  cor  for  lb,  and  cordial,  i.  e.,  hearty,  where  the  Heb. 
has,  of  en-2')hsh  ;  and  the  E.  V.  gives  heart  where  the  Heb,  has  lb  ; 
and  hearty  where  the  Heb.  has  oi  en-phsh.  We  have  seen,  that  the 
Heb.  lb  and  en-phsh  are  used  frequently  as  equivalents,  the  one  for 
the  other ;  but  the  meaning  of  this  verse  was  entirely  mistaken  by 
the  Lat.,  the  Douay,  and  the  Ital :  The  E.  V.  follows  the  Ital. 

Prov.  27 :  23  ;  Heb.,  Knowing  knoAV  thou /aces  of  small  cattle 
(sheep  and  goats)  of  thee,  set  lb  of  thee  to  flocks  of  thee  :  The  Gr. 
is,  knowing  know  ihow.  i^suchas,  the  breaths,  [Douay  and  E.  V.,  so 


1Y4  THEOLOGY    OF   THE   BIBLE. 

often,  souls,]  of  the  flock  of  sheep  of  thee :  [shewing  that  the  Heb. 
face^  used  here,  means  the  living  sheep ;  and  we  have  seen,  that 
every  breathing  thing  is  called  in  Scripture  an  e7i-phsh,  Gr.,  a 
psuche  ;  so  that  the  use  by  the  Heb.  translators  of  the  Greek  word 
psuche  hei-e  for  the  Heb.  face,  is  in  harmony  with  all  Scripture.] 
The  Ital.  of  the  verse  is,  Have  thou  diligently  care  of  thy  sheep,  set 
thy  cuore  to  the  flocks :  Douay,  Be  diligent  to  know  the  counte- 
nance of  thy  cattle,  and  consider  thy  own  flocks :  See  E.  V. 

In  Prov.  28:  21,  the  Heb.  is,  faces ;  Gr., prosopa,  faces:  (It 
gixes psuchas  in  27  :  23,  for  the  Heb. /aces ;)  Lat.  in  Prov.  28  :  21, 
is, face;  Douay, person:  Ital.  and  E.  V., persons. 

Prov.  28  :  17;  Heb.,  Man  doing  violence,  on,  or,  to,  blood  of 
en-2)hsh:  Gr.,  man  that,  on  accusation  oi homicide:  Lat.,  blood  of 
anima :  Ital.,  The  man  that  doeth  violence  upon  the  blood  to  the 
persons :  Douay,  A  man  that  doth  violence  to  the  blood  of  a  per- 
son:  E.  V.,  A  man  that  doeth  violence  to  the  blood  of  {amj) person. 
[Orthodoxy  don't  like  the  idea  of  an  en-phsh,  breath,  soul,  having 
blood.] 

Prov.  28:  25;  Heb.,  rA6  ew-joAs/i,  expanded  of  e^-j^AsA,  breath, 
or,  an  expanded  en-phsh  exciteth  contention:  Gr.,  A  perfidious 
man,  or,  a  man  unworthy  of  confidence :  Lat.,  Who  himself  boast- 
eth,  and  dilateth :  Douay,  He  that  boasteth,  and  pufteth  up  him- 
self, stirreth  up  quarrels :  Ital.,  Who  hath  the  mind  pufied  up 
moveth,  or,  stirreth  strivings,  or,  quarrellings :  E.  V.,  He  that  is  of 
a  proud  heart  stirreth  up  strife. 

Prov.  29 :  10  ;  Heb.,  Men  of  bloods,  or,  blood,  hate,  tm,  [a,  or, 
the,]  upright ;  u,  but,  straight,  [i.  e.,  upright,]  they  seek  en-phsh  of 
him:  Gr.,  psuche:  Lat.,  anima:  Ital.,  but  the  (men)  straight,  or, 
just,  have  care  of  the  life  of  him  :  Douay,  Blood-thirsty  men  hate 
the  upright:  but  just  men  seek  his  soul:  E.  V.,  The  blood-thirsty 
hate  the  upright :  but  the  just  seek  his  soul. 

Prov.  29  :  11 ;  Heb.,  All  ru-ach,  breath,  of  him  causeth  to  come 
forth  [a,  or,  the,]  fool :  The  Gr.  for  ru-ach,  has  thumos,  soul,  heart, 
desire,  mind:  Lat.,  all  his  spiritus:  Ital.,  The  fool  exhaleth  [i.  e., 
breathes  out]  all  his  anger:  Douay,  A  fool  uttereth  all  his  mind : 
E.  v.,  the  same.  [Why  did  not  the  Ital.  gi\espirito  here;  and  the 
Douay  and  E.  V.,  give,  spirit?  We  have  had,  Douay  and  E.  V., 
mind,  where  the  Heb.  is  en-phsh,  as  here  it  is  ru-ach.^ 

Prov.  29:  17;  Heb.,  Chastise  son  of  thee,  and  he  shall  cause 
rest  to  thee,  u,  yea,  shall  give  of  odnims,  edens,  delights,  pleasures, 
to  en-phsh  of  thee.  [i.  e.,  to  thee.     Should  we  expect  the  writer  to 


THEOLOGY    OF  THE   BIBLE.  175 

give  thee  three  times  in  a  verse,  when  the  Hebrew  has  a  phrase 
equivalent  to  thee^  by  Avhich  a  third  repetition  of  thee  could  be 
avoided  ?] 

Prov.  29:  24;  Heb.,   Dividing    [i.   e.,   a   divider]  with  thief, 
hating  [i.  e.,  is  hater]  oien-phsh  of  Mm'  [i.  e.,  of  himself] 


ECCLESIASTES. 


Eccles.  2 :  10 ;  E,  V.,  And  whatsoever  mine  eyes  desired,  [i.  e., 
i" desired]  :  2  :  17,  Therefore  i" hated  life;  (we  have  had  en-phsh 
hating,] :  2  :  20,  E.  V.,  ...  to  cause  my  heart  to  despair,  &c,,  [i.e., 
me  to  despair.] 

Eccles.  2 :  24 ;  Heb.,  Is  it  not  good  to  man  to  eat  and  to  drink, 
and  that  enjoy  en-phsh  of  him  [i.  e.,  that  he  enjoy]  good  b  in,  or, 
by,  or,  for,  labour  of  him :  E.  V.,  and  (that)  he  should  make  his 
soul  enjoy  good  (mai'gin,  or,  delight  his  semises)  in  his  labour. 

Eccles.  3  :  13  ;  E.  V.,  And  also  that  every  man  should  eat  and 
drink,  and  enjoy  the  good  of  all  his  labour,  it  (is)  the  gift  of  God. 

Eccles.  4  :  8;  Hob. ^  en-phsh  oivaQ:  Gr.,  ^Jswc/ie  of  me :  Lat.,my 
anim,a:  Ital.,  vaj person:  Douay,  For  whom  do  I  labour,  and  de- 
fraud m,y  soul  [i.  e.,  myself]  of  good  things  ?    See  E.  V. 

Eccles.  6:2;  Heb.,  Man  to  Avhom  gives  God  riches, .  .  .  u,  so 
that,  nothing  to  him  is  wanting  for  en-phsh  of  him^  [i.  e.,  himself] 
of  all  which  he  desireth,  w,  but,  not  giveth  him  power  God  to  eat 
of  them,  &c. 

Eccles.  6  :  3 ;  E.  V.,  If  a  man  beget  an  hundred  (children)  .  .  ., 
and  his  soul  [i.  e.,  he]  be  not  filled  with  good,  and  also  (that)  he 
have  no  burial,  .  .  .,  an  untimely  birth  (is)  better  than  he. 

Eccles.  6:7;  Heh.^  en-phsh:  Gr.^psuche :'L^t.,anim.a :  Douay, 
but  his  soul  shall  not  be  filled :  Ital.,  his  anim,a  not  is  (ever)  satis- 
fied: E.  v.,  yet  his  appetite  is  not  filled. 

Eccles.  6:9;  Heb.,  en-phsh  :  Gr.,  psuche :  Ital.,  anima :  Lat., 
and  Douay,  desire :  E.  V.,  desire. 

Eccles.  7  :  28  ;  Heb.,  which  yet  seeketh  for,  en-phsh  of  me,  [i.  e., 
I  seek  for,]  w,  but,  not  find  I ;  and  the  verse  has,  after  this,  I 
found,  jTnot  have  found. 


176  THEOLOGY    OF   THE   BIBLE. 


SOKG  OF  SOLOMON;  OR,  CANTICLES. 

Cant.  cli.  1 :  7 ;  E.  V.,  Tell  me,  O  thou  whom  my  soul  lovetb, 
[i.  e.,  I  love,]  .  .  .  ,  why  shotild  I  he,  &c. 

Cant.  1  :  14;  E.  V.,  My  beloved;  v.  15,  .  .  .  my  love ;  v.  16, .  . 
my  beloved. 

Cant.  3  :  1  ;  E.  V.,  ...  I  sought  him  whom  my  soul  loveth :  J 
sought  him,  but  -T  found  him  not. 

Cant.  3 :  2 ;  E.  V.,  I  will  rise  now,  ...  I  will  seek  him  whom 
my  soul  loveth  :  I  sought  him,  but  I  found  him  not. 

Cant.  3 :  3,  and  4,  The  same  as  above.  Ges.,  under  en-phsh, 
says,  en-phsh  of  me,  and  e^i-phsh  of  thee,  are  put  for  the  personal 
pronouns,  I,  and  thou,  citing  passages. 

Cant.  4:6;  Heb.,  Until  that  phuh,  breathe,  or,  blow,  this  day, 
and  be  urged,  those  shadows  :  Gr.,  Until  diapjieuse,  blow  through, 
recover  breath,  day,  and  be  urged  those  shadows:  Lat.,  Until  as- 
piret^  breathe,  or,  blow,  day,  and  incline  shadows :  Ital.,  Until  spiri, 
breathe,  blow,  (the  air  of  the)  day,  and  that  the  shadows  fly  away : 
\spiri  is  from  the  Ital.  verb  spirare,  defined,  to  breathe,  to  blow ; 
from  which  verb  is  the  Ital.  noun  spirito,  breath,  wind.]  The  Dou- 
ay  is.  Till  the  day  break,  and  the  shadows  retire :  E.  V.,  Until  the 
day  break,  and  the  shadows  flee  away.  [A  strange  misconception 
by  the  Douay,  followed  by  the  E.  V.  In  those  regions,  the  breath, 
air,  of  the  day  springs  up  towards  evening;  when  the  shadows 
lengthen.]  The  margin  to  the  verse  in  the  E.  V.  ^ivQBbreathe  where 
the  Douay  and  E,  V.  have  breaJc. 

Cant.  5:6;  Heb., .  .  .  en-phsh  of  me  went  out  at  word  of  him : 
Gr., psuche :  Lat.,  my  ayihna  was  dissolved:  Ital.,  I  was,/t«or  di 
one,  out  of  myself  [we  say,  beside  myself,]  when  he  spake :  Douay, 
my  soul  melted  when  he  spake:  E.  V.,  my  soul  failed  when  he 
spake.     Tis  used  four  times  in  the  verse. 

Cant.  6  :  12;  Heb.,  Not  knew  I  en-phsh  of  me ;  fi.  e.,  myself,] 
set  me  chariots  of  people  of  me  willing,  or,  not  knew  I,  oi-,  I  had  no 
perception;  en-phsh  of  me  set  me  near  chariots  of,  &c. :  Gr.,  Not 
knew  tha  psuche  of  me  :  it  set  me  chariots  Aminadab:  The  Lat.  is, 
I  knew  not ;  my  anima  disquieted  niQ  proj^ter,  for,  or,  by  reason  of, 
chariots  Aminadab :  Ital.,  I  not  to  me  am  wary,  [or,  aware,]  that 
any  desire  vhq  hath  rendered  like  to  the  chariots  of  Amminadib: 
Douay,  I  knew  not :  my  soid  troubled  me  for  the  chariots  of  Amin- 


THEOLOGY   OF   THE   BIBLE.  177 

adab :  E.  V.,  Or  ever  I  was  aware,  (Margin,  I  knew  not,)  my  soul 
made  me  (like)  the  chariots  of  Amminadib  :  Mar.,  or,  set  me  on  the 
chariots  of  my  willing  people.  [The  Ital.  gives  desire  for  the  Lat. 
anima.,  Gr.,  psuohe,  Heb.  en-phsh,  Douay,  and  E.  V.,  soul.  The 
Gr.  the  psiiche  of  me  is  the  nominative ;  so  that,  not  knew  the 
■psuche  of  me,  is,  thepsuche  of  me  knew  not.  The  cases  of  Hebrew 
nouns  are  not  distinguished  by  changes  of  termination,  but  by  par- 
ticles or  prepositions  prefixed  ;  and  there  is  no  particle  or  preposi- 
tion prefixed  to  en-phsh  here,  so  that  en-phsh  here  may  be  either  in 
the  nominative  or  any  other  case :  and  the  Hebrew,  like  the  Greek, 
generally  puts  the  verb  first;  so  that  the  Hebrew  might  be 
rendered  not  knew  en-phsh  of  me,  i.  e.,  en-phsh  of  me  knew  not ; 
[i.  e.,  I  knew  not ;]  were  it  not  that  the  Heb.  has  the  character  re- 
presenting jTat  the  end  of  the  verb  Jcnew^  not  knew  I  en-phsh  of  me : 
or,  as  the  Hebrew  was  written  without  any  stops,  we  may  render, 
la  idoti,  not  knew  I,  or,  not  perceived  I,  i.  e.,  I  had  no  perception, 
was  out  of  my  mind,  or,  beside  myself.] 


ISAIAH. 

Isai.  1 :  14  ;  Heb., .  . .  hateth  en-phsh  of  me :  [i.  e.,  I  hate :] 

Isai.  1  :  16  ;  Heb.,  .  .  .  put  away  evil  perfidies  of  yon:  Gr.,  di- 
vest yourselves  of  the  perversities  of  the  psuchon  of  you  :  [psuchon 
is  the  gen.  plural  of  psuche,  and  the  Gr.  gives,  the  psuchon  of  you 
for  2/OM.] 

Isai.  2  :  22 :  Heb.,  Beware  to  you  from  man  whose  nshme, 
breath,  spirit,  soul,  in  nostrils  of  him  :  This  verse  is  omitted  in  my 
copy  of  the  Greek:  Lat.,  whose  spiritus  in  nostrils  of  him  is  :  Dou- 
ay, Cease  ye  .  .  .  whose  breath  is  in  his  nostrils:  Ital.,  whose  alito, 
breath,  (is)  in  the  nostrils  :  E.  V.,  whose  breath  (is)  in  his  nostrils, 

Isai.  3:9;  Heb,,  Woe  to  en-phsh  of  them,  for  they  have  repaid 
to  themselves  evil. 

Isai.  3 :  20 ;  Heb.,  Those  turbans  and  those  stepping  chains, 
(worn,  says  Ges.,  under  tsode,  by  Oriental  women,  fastened  to  the 
ankle  band  of  each  leg,  so  that  they  were  forced  to  walk  elegantly 
with  short  steps,  citing  this  verse,)  and  those  girdles  and  i:»endents 
of  en-phsh,  breath,  odour,  smell :  (Ges.,  for  bti  en-phsh,  the  Hebrew 
words  here,  gives,  smelling  bottles,  citing  this  verse;  and  under 
12 


178  THEOLOGY   OF   THE   BIBLE. 

hit,  he  gives  bti  en-phsh,  perfume  boxes,  citing  this  verse.)  The 
Lat.  gives,  olfactoriola,  defined,  smelling  bottles,  peri'ume  boxes: 
Ital.,  boxes  of  odours:  Douay,  sweet  balls:  E.  V.,  tablets,  (Margin, 
or,  sweet  balls.) 

Isai.  5  :  14;  Heb.,  Therefore  hath  made  wide  shaul,  the  grave, 
en-phsh  of  him,  or,  her,  (Ges.,  under  rhb,  gives,  "hath  opened  the 
soul,''''  i.  e.,  says  he,  theJaw6'of  hex*,  citing  this  verse,  and  Heb.  2:5; 
shaul,  says  Ges.,  is  masculine  in  Job  26 :  6,  and  feminine  in  this  v. 
Isai.  5:  14):  Gr.,  hath  widened  the  psuche  autou,  of  him :  Lat., 
hath  dilated  infernus  his  anima :  Douay,  Therefore  hell  hath  en- 
larged her  so^<L•  Ital.,  Therefore  the  sepulchre  hath  enlarged  her- 
self: E.  v.,  Therefore  hell  hath  enlarged  herself.  [The  grave  is 
here  personified,  see  the  rest  of  the  verse  in  the  E.  V.] 

Isai.  7:2;  The  Heb.  has  lb  twice  in  this  verse :  The  Gr.  gives 
psuche  for  each  lb  :  Lat.,  cor,  twice:  Ital.,  cicore :  Douay, and  E.V., 
heart,  twice. 

Isai.  7:4;  Heb.,  lb:  Gr., 2^suche :  Lat.,  cor:  Ital.,  cuore:  Dou- 
ay, and  E.  V.,  heart, 

Isai.  8:  14;  E.  V.,  ...  a  snare  to  the  inhabitants:  8:  15,  And 
many  shall  be  snai'ed. 

Isai.  8  :  21 ;  E.  V.,  ,  .  .  when  they  shall  be  hungry  they  shall 
fret  themselves. 

Isai.  10:  V;  Heb.,  ^i,  twice:  Gr.,  psuche  for  the  first  ^5,  and 
nous,  thought,  purpose,  mind,  for  the  second. 

Isai.  10:  18;  E.  V.,  And  shall  consume  [the  fire  spoken  of  in  v. 
17]  the  glory  of  his  forest,  and  of  his  fruitful  field,  both  soul  and 
body  :  Heb.,  from  en-phsh  u,  yea,  or,  and,  even  to  bshr,  flesh :  Gr., 
from  psuche  even  to  fleshs  :  Lat.,  from  anima  even  to  flesh  :  Ital., 
from  the  anima  even  to  the  flesh :  Douay,  from  the  soul  even  to 
the  flesh. 

Isai,  13:7;  Heb.,  Therefore  all  hands  shall  be  let  down,  (i.  e., 
says  Ges.,  under  rphe,  the  courage  of  all  shall  be  gone,  citing  this 
verse  and  others,)  u,  yea,  every  lb  of  man  ims,  shall  melt,  flow 
down,  dissolve :  [an  expression  parallel  to  the  first  branch  of  the 
verse ;  meaning  the  same.]  For  the  Heb.  lb  of  man  here,  the  Gr. 
gives,  psuche  of  man. 

Isai.  15 :  4  ;  Heb.,  en-phsh:  Gr.,  psuche:  JjSit.,  anima :  Douay, 
soul :  Ital.,  anima :  E.  V.,  his  life  shall  be  grievous  unto  him,  [Why 
did  not  the  E.  V.  give  soul  here  ?] 

Isai.  19:  10;  Heb.,  shall  become  sunk  down,  or,  depressed, 
mdkaim,  being  crushed,  humbled,  (through  grief,  says  Ges.,  under 


THEOLOGY    OF   THE    BIBLE.  179 

dha^  citing  this  verse,  and  Jei-m.  44 :  10,  where  the  same  verb  dha 
is  used,)  hi  oshi  shkr,  every  making  wages  ("  those  who  make 
wages,"  says  Ges.,  under  shkr,  citing  this  verse,)  agmi  en-phsh,  sad 
of  breath  :  (Ges.,  under  agm,  citing  this  verse,  gives  these  Hebrew 
words,  affmi  en-phs/i,  and  renders  them  "  sad  of  soul."  Sadness  is 
shewn  in  the  en-phsh,  breath,  and  we  have  seen  that  Ges.  some- 
times uses  the  E.  V.  word  soul  for  breath.)  Gr.^  And  shall  be  hoi, 
those,  working,  or,  making,  them  in  grief,  or,  sadness,  and  all  those 
making  the  fermented  liquor  shall  be  grieved,  or,  saddened,  kai, 
yea,  or,  even,  the  psuchas,  breaths,  shall  distress :  The  Lat.  is,  Aiid 
shall  be  the  brooks,  or,  streams,  of  him  failing ;  all  which  made 
puddles  for  taking j'j.s/tes  .•  [giving  fishes  for  the  Gr.  psuchas,  Heb. 
en-phsh :  which  would  be  well  enough  if  the  other  parts  of  the  verse 
called  for  fishes:  for  we  have  seen  that  fishes,  and  all  breathing 
creatures,  are  called  ^;sMcAe,  Heb.  en-phsh.^  The  Ital.  is,  And  the 
ar^tm,  trenches  to  resist  inundation,  barriers,  of  Egypt,  ofiill  those 
that  make  enclosures,  or,  locks,  for  vivai,  fish-ponds  (shall  be)  rotti, 
broken,  or,  defeated :  Douay,  And  its  watering  places  shall  be  dry, 
all  they  (shall  mourn)  that  made  pools  to  tsikefishes :  E.  V.,  And  they 
shall  be  broken  in  the  purposes  ^margin,  foundations)  thereof,  all 
that  make  sluices  (and)  ponds  for  fish.   (Margin,  living  things.) 

Isai.  21 :  4 ;  Heb.,  Went  astray  lb  of  me,  phlaut,  wonderful 
things  [The  same  word  used  in  Dan.  12:  6;  see  Ges., ^Ate,  plural 
phlaut]  terrified  me ;  evening  twilight  hshq,  of  pleasure,  or,  delight, 
of  me  he  set  to  me  into  fear :  The  Gr.  has  kardia  for  lb,  andpsuche 
for  hshq,  pleasure,  delight :  [We  have  had  in  the  Ital.  and  E.  V., 
pleasure  where  the  Gr.  h  psicche,  Heb,  en-phsh.] 

Isai.  24  :  7  ;  Heb., .  .  .  sigh  every,  or,  all,  cheerful  of  lb  :  Gr.,  all 
hoi,  those,  making  cheerful  the  psuche:  Lat.,  cor:  Ital.,  all  those 
that  were  of  cuore,  heart,  soul,  mind,  merry  groan :  Douay,  all  the 
merry-hearted  have  sighed :  E.  V.,  all  the  merry-hearted  do  sigh. 

Isai.  26:8;  Heb.,  Even,  or,  also,  way  mshphthi  of  things  right, 
or,  which  are  just,  or,  according  to  law,  of  thee,  Jehovah,  we  have 
sung  mournfully  to  thee ;  to  name  of  thee,  u,  yea,  or,  and,  to  remem- 
brance of  thee,  desire  of  en-phsh,  breath :  The  Gr.  gives  krisis  for 
mshphth,  and  does  not  give  psuche:  it  gives,  simply,  we  liave 
hoped,  or,  thought,  upon  the  name  of  thee,  and  upon  thy  remem- 
brance :  Lat.,  .  .  .  thy  name,  and  thy  remembrance  in  desire  of  an i- 
ma :  Douay,  And  in  the  way  of  thy  judgments,  O  Lord,  Ave  have 
patiently  waited  for  thee :  thy  name,  and  thy  remembrance  (are) 
the  desire  of  the  soul:  Ital.,  We  thee,  or,  to  thee,  have  waited,  O 


180  THEOLOGY   OF   THE   BIBLE. 

Lord,  also,  or,  even,  in  the  way  of  thy  judgments,  or,  decrees ;  the 
desire  of  anima  (our  is  been  intent)  to  thy  name,  and  to  thy  remem- 
brance.    See  E.  V. 

Isai.  26:  9  ;  Heb.,  en-phsh  o/"  me,  the  breath  of  me,  desireth  thee 
[i.  e.,  I  desire  thee]  in,  or,  at,  night,  (Ges.,  under  aue,  renders  the 
Heb.  here,  "  my  soul,  i.  e.,  I  desire  thee  in  the  night,"  citing  this 
verse,)  also,  or,  even  ru-ach,  the  breath,  of  me  in  qrh,  entrails,  of  me 
shall  break  forth  at  dawn  to  thee  :  The  Gr.  has  psuche,  and  pneu- 
ma :  Lat.  My  anima  hath  desired  thee  in,  or,  at,  night,  yea,  and 
with  my  spiritus  in  my  prsecordiis,  parts  about  the  heart,  the  sides 
of  the  belly  under  the  ribs,  early  in  the  morning  I  will  watch,  or, 
awake,  or,  be  alive,  to  thee  :  Douay,  My  soicl  hath  desired  thee  in  the 
night :  yea,  and  with  my  spirit  within  me  in  the  morning  early  I  will 
watch  to  thee :  Ital.,  Of  night  I  thee  have  desired  in  my  anima  /  also, 
or,  even,  at  break  of  day  thee  have  I  sought  again  with  my  spirito 
(that  is)  within  me  :  E.  V.,  With  my  soul  have  I  desired  thee  in  the 
night ;  yea,  with  my  spirit  within  me  will  I  seek  thee  early. 

Isai.  29  :  8  ;  E.  V.,  ...  his  soul  is  empty, ...  his  soul  hath  ap- 
petite :  he  is  used  four  times  in  the  verse. 

Isai.  30:  28;  Heb.,  And  ric-ach,  the  breath,  of  him :  Gr,,  the 
pneuma  of  him:  Lat.,  sjnritus  of  him:  Ital.,  And  his  spirito:  Dou- 
ay, His  breath :  E.  V.,  And  his  breath, 

Isai.  30:  33;  Heb,, .  .  .  nshme,  the  breath,  of  Jehovah:  Gr.,  the 
thumosj  desire,  anger,  vehemence :  Lat.,  Jlatus,  puff,  blast :  Ital., 
the fiato,  breath:  Douay,  the  breath  of  the  Lord:  E.  V.,  the  breath 
of  the  Lord.  [Here  again,  from  these  two  verses,  we  see  that  ru-ach 
and  nshme  mean  the  same,  namely,  breath  ;  and  that  the  Lat.  spi- 
ritus, Ital.,  spirito,  mean  breath.] 

Isai.  32 :  6  ;  Heb,,  ...  to  empty,  or,  pour  out,  or,  make  empty, 
en-phsh  of  hungry,  and  drink  of  thirsty  make  to  fail:  Gr.,  to  dis- 
perse jos?/c/ias  hungering,  and  the  psuchas  the  thirsting  empty  make : 
Lat.,  to  make  empty  animam  of  hungering,  and  drink  from  thirst- 
ing take  away  :  Douay,  to  make  empty  the  soul  of  the  hungry,  and 
take  away  drink  from  the  thirsty :  Ital,,  to  render  empty,  or,  de- 
prived, the  anima  of  the  hungry,  and  to  make  to  want,  or,  fail, 
drink  to  the  thirsty.     See  E.  Y. 

Isai.  32  :  8;  E.  V.,  But  the  liberal  deviseth  liberal  things — [We 
have  had,  the  liberal  en-phsh.] 

Isai.  33:  18;  Heb.,   lb:   Gr.,  psuche:  Lat,,   cor:  Ital.,   cuore: 
Douay,  and  E.  V.,  heart. 

Isai.  35  :  4 ;  Heb.,  say    to  hastening   of  heart,  [i.  c.,   to  them 


THEOLOGY   OF   THE   BIBLE.  181 

whose  heart  beats  quick  with  fear,]  :  Gr.,  to  them  of  little  psuche, 
breath,  [i.  e.,  of  little  courage,]  :  Lat.,  of  little  anima:  Ital.,  say  to 
them  (that  are)  lost  of  mind,  or,  disheartened :  Douay,  say  to  the 
faint-hearted:  E.  V.,  say  to  them  (that  are)  of  a  fearfiil  heart. 

Isai.  38  :  3  ;  Douay,  and  E.  V., .  .  .  how  I  have  walked  before 
thee  in  truth  and  with  a  perfect  heart,  [perfect  heart,  includes  all 
that  is  expressed  by  the  cumulated  words,  heart  and  soul  and  mind. 

Isai.  38:  15 ;  Heb.,  I,  .  .  me,  .  .  I  will  go  slowly  [i.  e.,  submissive- 
ly, says  Ges.,  under  dde,  citing  this  verse  and  others,)  all  years  of 
me  ol,  upon,  or,  in,  bitterness,  or,  sadness,  of  en-phsh,  breath,  of  me : 
[i.  e.,  sorrowfiil:]  Gr.,  sadness  of  the pnoe:  Lat.,  in  bitterness  of 
my  anima :  Ital.,  passing,  or,  going,  by  the  bitterness  of  my  ani- 
ma: Douay,  and  E.  V.,  in  the  bitterness  of  my  soul. 

Isai.  38:  16;  Heb.,  ric-ach:  Gr.,  psuche:  [The  same  it  has  before 
given  for  nshme ;]  Lat.,  spiritus :  ItaL,  spirito :  Douay,  and  E.  V., 
spirit. 

Isai.  38 :  17 ;  Heb.,  Lo,  for  peace,  bitterness  to  me  of  bitterness ; 
but  thou  hast  cleaved  to  en-phsh  of  me  from  pit  of  bl,  nothing,  of 
me;  Ges.,  under  hshq,  renders,  "  and  thou  hast  loved  my  life  (and 
hast  drawn  it  up)  from  the  pit  of  destruction,"  citing  this  verse. 
[Destruction,  is  equivalent  to,  being  brought  to  nothing.]  Gr.,  the 
psuche  of  me,  that  it  not  apolttai,  be  lost,  perish:  Lat.,  my  anima, 
that  it  not  periret,  should  be  annihilated,  perish :  Ital.,  but  thoii 
hast  loved  my  anima,  (to  draw  it  forth)  from  the  fossa,  ditch, 
trench,  grave,  of  corruption :  Douay,  but  thou  hast  delivered  my 
sold  that  it  should  not  perish :  E.  Y.,  but  thou  hast  in  love  to  my 
soul  (delivered  it)  from  the  pit  of  corruption :  [of  course,  tny  soul 
means  me.] 

Isai.  38:  18;  Heb.,  For  not  shaul  shall  praise  thee,  death  cele- 
brate thee ;  not  shall  view,  or,  look,  they  that  go  down  into  hur,  pit, 
to  faithfulness  of  thee :  The  Gr.  gives  hades  for  both  shaul  and  hur : 
The  Lat.  gives  infernus  for  shard,  and  lacus,  ditch,  for  hur:  The 
Douay  gives  hell,  and  pit :  The  Ital.  gives  sepolcro  for  shaul  and 
the  first  hades,  and  fossa  for  hur  and  the  second  hades :  E.  V.  gives 
grave,  where  the  Lat.  has  infernus,  and  the  Douay,  hell,  Ital.,  se- 
polcro, and  pit  for  the  Ital.  fossa. 

Isai.  40:  23  ;  E.  V.,  That  bringeth  the  princes  to  nothing.  The 
Heb.  here  is,  to  am,  nothing  :  hi,  in  38  :  17,  is  defined  the  same,  noth- 
ing :  and  they  are  both  also  defined,  not ;  which  includes,  says 
Ges.,  under  ain,  the  substantive  verb  to  be,  exist ;  making  not  to 
he,  not  to  exist.     See  40  :  17,  and  41 :  11,  12,  in  E.  V. 


182  THEOLOGr   OF   THE   BIBLE. 

Isai.  42  :  1 ;  Heb.,  Behold  obd^  the  servant,  of  me,  I  will  take 
hold  on  him,  or,  support  him,  the  chosen  of  me  receiveth  graciously, 
en-phsh  of  me  j  I  have  given  ru-ach,  the  breath,  of  me  [i.  e.,  the 
breath  of  holiness;  God  is  the  Holy  one.]  upon  him;  mshphth, 
that  which  is  just,  to  Gentiles,  or,  nations,  he  shall  bring  forth : 
Gr.,  shall  receive  him,  the  i^syclie  of  me,  I  have  given  the  pneuma 
of  me  upon  him,  krisin,  discrimination,  decision,  to  the  nations,  or 
Heathens,  Gentiles,  he  shall  bring  forth :  The  Lat.  has  anima,  and 
Sjnritus :  Douay,  my  soul  delighteth  in  him :  I  have  given  my 
spirit  upon  him,  he  shall  bring  forth  judgment  to  the  Gentiles  :  Ital., 
(in  whom)  my  anima  is  delighted ;  I  have  put  my  Spirit  upon 
him,  he  shall  bring  forth  judgment,  or,  reason,  to  the  nations. 
See  E.  V. 

Isai.  42  :  5 :  Heb., .  .  .  nshme  .  .  .  ru-ach:  Gr.,p7ioe,  .  .  pneuma, 
[both  from  the  same  verb,  pneo,  to  breathe,  to  blow] :  Jjnt.,  flatus, 
Douay,  breath,  for  nshme  /  and  spiritus,  breath,  Douay,  spirit,  for 
ru-ach:  Ital.,  alito,  breath,  for  nshme,  and5^^V^Yo, for  ru-ach:  E.V., 
breath,  and  spirit. 

Isai.  42  :  25  ;  Heb.,  ...  he  put  not  on  lb :  Gi'.,  on  psuche :  Lat., 
and  Douay,  he  understood  not :  Ital.,  but  he  not  (there)  hath  put 
mind,  or,  understanding :  E.  V.,  yet  he  laid  (it)  not  to  heart. 

Isai.  43:  4;  Heb.,  en-phsh:  Gr.,  Jcephale,\\Qa.di:  Lat.,  anima: 
Ital.,  anima:  Douay,  life:  E.  V.,  life.     (Margin,  ov, person.) 

Isai.  44:  19;  Heb.,  ^6  ;  Gr.,  psuche:  Lat.,  and  Douay,  inind: 
Ital.,  cuore:  E.  Y.,  heart. 

Isai.  44  :  20  ;  Heb.,  en-phsh  of  him  :  Gr.,  the  psuche  of  him  :  Lat. 
his  anima:  Douay,  his  soid :  Ital.,  and  they  cannot  free,  or, 
strengthen,  or,  re-encourage,  (ever)  their  anima:  E.  V.,  that  he 
cannot  deliver  his  soul,  [i.  e.,  himself.] 

Isai.  46  :  2 ;  Heb.,  en-phsh  of  them  ;  Gr,,  autoi,  they,  or,  them- 
selves: Lat,,  anima  of  them:  Ital.,  their  joer^ons ;  Douay,  and  they 
themselves  shall  go  into  captivity:  E.  V.,  but  themselves  [Heb.  en- 
phsh  of  them.  /  Lat.,  anima  of  th.em^  are  gone  into  captivity, 

Isai,  47  :  14  ;  Heb.,  en-phsh  of  thein:  Gr,,  the  psuche  of  them: 
Lat,,  their  aw/ma .'  Ital.,  th.Q\r  perso7is :  Douay,  they  shall  not  de- 
liver themselves,  &c. :  E.  V.,  they  shall  not  deliver  themselves,  &c. 

Isai.  49 :  7  ;  Heb.,  Thus  saith  Jehovah  redeeming  Israel  [i.  e., 
redeemer  of  Israel],  regard  as  holy,  despising  [i.  e.,  him  that  de- 
spised] en-phsh,  breath,  [for,  life,]  or,  despised  of,  or,  by,  en-phsh, 
breaths,  [for,  men  :]  Gr.,  .  .  .  revere  as  sacred  the  despising,  or, 
holding  as  worthless,  i\\Q psuche  of  him:  Lat.,  These  saith  Domi- 


THEOLOGY   OF  THE   BIBLE.  183 

nus  redemptor  of  Israel,  smictics,  ratified,  or,  holy,  or,  pious,  of  him 
unto,  or,  even  to,  contemtibilem  animatn,  [I  find  no  such  Latin  ad- 
jective as  contemtibilis  ;  the  Lat.  contemptio  is  defined,  despising, 
making  no  account  of:  the  Latin,  therefoi'e,  may  agree  with  the 
Greek,]  despising,  making  no  account  of,  anima,  breath,  [for,  life]  : 
The  Douay  is.  Thus  saith  the  Lord  the  redeemer  of  Israel,  his  holy 
one,  to  the  soul  that  is  despised :  Ital.,  Thus  hath  said  the  Signore, 
the  Redeemer  of  Israel,  his  santo,  Holy,  to  him  that  is  despised  of 
person:  E.  V.,  Thus  saith  the  Lord,  the  Redeemer  of  Israel,  {and) 
[inserted,  why  ?]  his  Holy  One,  To  him  whom  man  despiseth :  Ges., 
under  buz,  for  huz-en-phsh,  the  two  Hebrew  words  used  in  this  v., 
renders,  "  despised  by  men,"  equivalent,  says  he,  to  hzui  om  in  Ps. 
22 :  7,  E.  v.,  v.  6,  despised  of  the  people. 

Isai.  49  :  26  ;  Heb., .  .  .  and  shall  know,  every  flesh,  [i.  e.,  every 
breathing,  living,  flesh,  equivalent  to,  every  en-phsh,'\  that  I  Jeho- 
vah succouring,  or,  delivering,  thee  ?./,  yea,  or  and,  redeeming  thee. 

Isai.  51 :  23 ;  Heb.,  But  I  will  place  it  in  hand  of  dissolving 
thee,  (i.  e.,  says  Ges.,  under  mug,  causing  thee  to  pine  and  perish, 
citing  this  verse,)  who  have  said  to  en-phsli  of  thee,  [i.  e.,  to  thee,] 
cast  thyself  down,  that  we  may  pass  over,  and  thou  hast  placed  ^, 
as,  [probably  a  mistake  for  6,  the  two  letters  are  so  nearly  alike  that 
they  may  be  mistaken,  one  for  the  other,]  or,  5,  on,  arts,  the  ground, 
and  as,  or,  on,  street,  to  passing  over,  or,  passers  over.  [This  is  a 
figurative  way  of  expressing  a  demand  of  submission,  and  submis- 
sion accordingly.] 

Isai.  53  :  10  ;  Heb,,  .  .  .  en-phsh  of  him  :  Gr. ,  pysuche :  Lat.,  his 
anima:  Ital.,  his  anim^a:  Douay,  if  he  shall  lay  down  his  life  for 
sin  :  E.  V.,  when  thou  shalt  make  his  soul  an  oflering  for  sin. 

Isai.  53  :  11 ;  Heb,,  m,  from,  or,  on  account  of,  oml,  the  sorrow, 
or,  anguish,  (so  given  by  Ges.,  citing  this  verse,)  of  e/i-/?A,s7i,  breath, 
of  him,,  [equivalent  to,  of  him]  he  shall  see,  shall  be  satisfied. 

Isai.  53  :  12  ;  Heb.,  .  .  .  tht  ashr  in  stead  of  that,  or,  on  account 
of,  he  hath  poured  out  to  death  en-phsh  of  him ;  (Ges.,  under  o?'e, 
the  verb  used  here,  citing  the  Heb.  words  in  this  verse,  renders 
them,  "  he  hath  poured  out  his  soid  unto  death,  i.  e.,  he  delivered 
himself  to  death."  He  there  cites,  also,  Ps.  141  :  8,  where  the  same 
verb  ore  is  used  with  en-phsh ;  and  he  renders  the  Heb.  there, 
"pour  not  out  my  soul,  i.  e.,  pour  not  out  my  blood.")  [And  we 
have  seen  that  the  en-phsh  is  in,  or,  by  means  of  the  blood.]  The 
Gr.  in  Isai.  53:12  is,  on  account  of  was  delivered,  or,  resigned,  to 
death  the  psuche  of  him. 


184  THEOLOGY   OF  THE  BIBLE. 

Isai.  55:2;  Heb.  .  .  and  eat  ye  the  best,  and  let  live  delicately, 
or,  delight  herself,  in  fatness,  or,  abundance,  en-pJish  of  you. 

Isai.  55  :  3  ;  Heb., .  .  .  hear,  and  shall  breathe,  or,  live,  en-phsh 
of  you ; 

Isai.  56 :  11 ;  u,  yea,  these  dogs  strong  of  en-phsh,  [i.  e.,  of  ap- 
petite]: Gr.,  kai,  yea,  Ao^,  these,  dogs  not  sparing  in  the  psuche: 
The  Lat.,  and  Douay,  give,  impudent  dogs,  not  giving  their  usual 
words,  animsi,  Douay,  soul :  Ital.  E,  yea,  these  dogs  greedy :  E.  V., 
Yea,  (they  are)  greedy  dogs.  [What  does  the  reader  think,  by  this 
time,  of  the  notion  that  the  E.  V.  was  translated  from  the  Hebrew, 
or  even  from  the  Greek  ?] 

Isai.  57  :  15 ;  Heb., ...  to  revive  ru-ach  of  depressed,  or,  cast 
down  :  Gr.,  giving  longanimity  oligopsuchois,  to  those  of  little 
psuche,  breath. 

Isai  57  :  16  ;  Heb.,  For,  not  for  ever  will  I  contend,  or,  be  hos- 
tile, M,  yea,  or,  even,  not  to  perpetuity,  or,  completeness,  will  I 
break  out,  or,  break  forth,  (i.  e,  into  anger,  says  Ges.,  under  qtsph, 
citing  this  verse,)  for,  ru-ach,  breath,  from  face  of  me,  or,  from  be- 
fore me,  would  languish,  or,  faint,  u,  yea,  or,  even,  nshmut,  [plural 
of  7ishme,]  the  breaths,  I  have  made.  [Refer  to  the  verses  before 
given  where  the  Lat.,  the  Douay,  the  Ital.,  and  the  E.  V.,  give 
breath  where  the  word  in  the  Hebrew  is  this  word  nshme']  :  The 
Gr.  here  has  pneuma  for  the  Heb.  ru-ach  ;  and  every  pnoe,  breath, 
for  the  Heb.  nshmut :  The  Lat.  has  spiritus  for  the  Gr.  pneuma, 
Heb.,  ru-ach  ;  and  flatus,  breath,  for  the  Gr.  pnoe,  Heb.  nshme  : 
The  Douay  has,  spirit,  for  the  Lat.  spiritus  ;  and  breathings  for  the 
Jjat.  flatus:  Ital.  for  (otherwise  every)  spirito,  e,  yea,  or,  and,  the 
anime  (which)  I  have  made  would,  &c. :  E.  V.,  for  the  spirit  should 
fail  before  me,  and  the  soids  (which)  I  have  made.  [The  reader 
observes,  that  the  Ital.  hei-e  gives  anime,  (Graglia,  souls,)  and  the 
E.  V.  gives  souls,  where  the  Douay  gives  breathings  /  the  Lat.^a- 
tus,  breath ;  the  Gr.  j(?w,oe,  breath  ;  and  the  Heb.  nshme,  breath,  in 
the  plural,  nshmut,  breaths:  and  we  have  had  several  passages 
where  the  Gr.,  the  Lat.,  the  Douay,  the  Ital.  and  the  E.  V.,  give 
breath  where  the  Heb.  has  this  same  word  nshme :  again  proving, 
that  en-phsh,  (for  which  the  Douay  and  E.V.  so  often  have  soid^  and 
nshme  mean  the  same,  namely,  breath  :  and  so  says  Ges. ;  and  no 
reader  of  the  Scriptures  in  the  Hebrew  could  say  otherwise.] 

Isai.  58:3;  Heb.,  Why  have  fasted  we  and  not  hast  seen,  or, 
perceived,  or,  known,  thou  ;  have  depresseo,  or,  oppressed,  we  en- 
phsh  of  us  and  thou  hast  not  perceived,  or,  known,  or,  taken  know- 


THEOLOGY   OF   THE  BIBLE.  185 

ledge  of?  [The  two  branches  of  the  verse  mean  the  same  thing ; 
the  same  idea  is  immediately  repeated,  in  different  language  ;  it  is 
one  of  the  numerous  parallelisms  in  Scripture :  to  depress,  or,  op- 
press en-phsh,  is  a  Hebraism  for,  to  fast.]  Ges.,  under  owe,  gives 
one  en-phsh,  "to  afflict  the  soul,  i.  e.,  to  fast,"  citing  Lev.  16 :  31 ; 
23:  27,  30;  Num.  29:  7:  Gr.,psuche:  Lat.  anima:  Douay,  Why 
have  we  fasted,  and  thou  hast  not  regarded;  have  we  humbled  our 
souh^  and  thou  hast  not  taken  notice?  Ital.,  (then  say  they)  why 
have  we  fasted  and  thou  not  (there)  hast  had  regard  ?  (Why)  have 
we  distressed,  or,  afflicted,  our  miime,  and  thou  not  (there)  hast  put 
mind  ?    See  E.  V. 

Isai.  58:5;  Heb.,  Whether  like  as  this  be  tsum,  the  fasting,  I 
shall  approve ;  ium,  a  day,  depressing,  or,  oppressing,  man  en-phsh 
of  him?  [i.  e.,  Is  to  depress  en-phsh  a  day  such  a  fasting,  &c.  ?] 
Ital.,  The  fast  (that)  I  approve,  and  the  day  that  the  man  ought  to 
afflict  his  anima,  is  it  such  ?  Lat.,  and  Douay,  Is  this  such  a  fast  as 
I  have  chosen :  for  a  man  to  afflict  his  soul  for  a  day  ?  E.  V.,  Is  it 
such  a  fast  that  I  have  chosen  ?  a  day  for  a  man  to  afflict  his  soul  ? 
(Margin,  or,  to  afflict  his  soul  for  a  day  ?) 

Isai.  58  :  10;  Heb.,  And  thou  open  to  hungry,  en-phsh  of  thee, 
and  en-phsh  of  oppressed,  or,  depressed,  thou  satisfy:  Ital.,  And 
thou  open  thy  anima  to  him  that  hath  hunger,  and  satisfy  i\\e  per- 
son afflicted :  Douay,  When  thou  shalt  pour  out  thy  soul  to  the 
hungry,  and  shalt  satisfy  the  afflicted  soul:  E.  Y.,  And  (if)  thou 
draw  out  thy  soul  to  the  hungry,  and  satisfy  the  afflicted  soul. 

Isai.  58:  11 ;  Heb.,  w,  yea,  or,  and,  will  give  thee  rest  Jehovah 
continually,  and  will  satisfy  in  tshtshut,  arid  places  (so  Ges.,  citing 
this  verse,)  en-phsh  of  thee,  and  bones  of  thee  ihlits,  will  make  ac- 
tive, or,  vigorous,  (so  Ges,,  under  hits,  citing  this  verse,)  and  thou 
shaltbe,  &c. :  Douay.  And  the  Lord  will  give  thee  rest  continually, 
and  will  fill  thy  soul  with  brightness,  and  deliver  thy  bones,  and 
thou  shalt  be,  &c. :  Ital.,  And  the  Lord  shall  guide  thee  continu- 
ally, and  satisfy  thy  anima  in  drought,  and  shall  fill  with  marrow 
thy  bones  :  E.  V.,  And  the  Lord  shall  guide  thee  continually,  and 
satisfy  thy  soul  in  drought,  and  make  fat  thy  bones. 

Isai,  61:  10;  Heb.,  Rejoicing  Z  will  rejoice  in  Jehovah,  shall, 
or,  will,  rejoice  en-phsh,  the  breath,  of  me  in  God  of  me. 

Isai.  65:  17;  Heb.,  lb:  Gr.,  hardia:  Lat.,  cor:  Douay,  heart: 
Ital.,  mind:  E.  V.,  mind.  [We  have  had  in  the  Ital.  and  the  E.V. 
ynind  where  the  Hebrew  is  en-phsh.~\ 

Isai.  66  :  3 ;  Heb.,  .  .  .  truly,  these  have  delighted  in  ways  of 


186  THEOLOGY   OF  THE   BIBLE. 

them,  M,  yea,  in  abominations  of  them  en-phsh  of  them  has  delight- 
ed: Ital.,  As  they  have  chosen  their  ways,  and  their  anima  has 
taken  delight  in  their  abominations :  E.  V.,  Yea,  they  have  chosen 
their  own  ways,  and  their  soul  delighteth  in  their  abominations. 

Isai.  66:  16;  Heb.,  Gr.,  Lat.,  Ital.,  mery  flesh;  Douay,  and 
E.  v.,  all  flesh :  [every  flesh  is  equivalent,  as  we  have  seen,  to  every 
en-phsh.] 

Isai.  66  :  23 ;  Heb.,  Gr.,  Lat.,  Ital.,  every  flesh ;  Douay,  and 
E.  v.,  all  flesh. 


JEKEMIAH. 


Jer  1:  24 ;  Heb.,  A  heifer  accustomed  mdbr,  of  pasture,  (not 
desert,  says  Ges.,)  in,  desire,  or,  longing,  of  en-phsh  of  her,  catcheth 
at  with  open  mouth  (so  Ges.,  under  shaph,  citing  this  verse,)  ru- 
ach,  the  wind  :  Ges.,  under  en-phsh,  says,  it  is  used  for  sexual  de- 
sire, citing  this  verse  :  Gr.,  in  the  eager  desires,  or,  longings,  or, 
lusts,  ofpsuche  of  her :  Lat.,  in  the  longing  of  her  anima :  Douay, 
A  wild  ass  accustomed  to  the  wilderness  in  the  desire  of  his  heart, 
snufied  up  the  wind  of  his  love  :  Ital.,  A  she  ass  wild  accustomed 
(to  be,  or,  live,)  in  the  wilderness,  (that)  absorbeth  the  wind  at  her 
pleasure:  [Lat.,  anima,  Gr., psuche,  Heb.,  en-phsh:]  E.  V.,  A  wild 
ass  used  to  the  wilderness,  (that)  snuffeth  up  the  wind  at  her  plea- 
sure y  (Margin,  at  the  desire  of  her  heart.) 

Jer.  2:34;  Heb.,  Yea,  or,  truly,  in  skirts  of  thee  is  found  blood 
of  eti-phshs  poor,  or,  oppressed,  innocent :  Gr.,  bloods  puchon  [Gen. 
plural  of  psuche] :  Lat.,  blood  of  animas  poor  and  innocent :  Ital., 
the  blood  of  the  persons  of  the  poor  innocents  :  Douay,  And  in  thy 
skirts  is  found  the  blood  of  the  soids  of  the  poor  and  innocent : 
E.  v..  Also  in  thy  skirts  is  found  the  blood  of  the  souls  of  the  poor 
innocents. 

Jer.  3:  10;  E.  V.,  .  .  .  hath  not  turned  to  me  with  her  whole 
heizrt,  [Heb.,  lb.] 

Jer.  3:11;  Heb.,  And  said  Jehovah  to  me.  Hath  rendered  her- 
self just,  or,  innocent,  en-phsh  of  her,  led  captive  Israel,  above  per- 
fidious Judah :  Gr.,  the  psuche  of  him :  Lat.,  his  anima :  Douay, 
The  rebellious  Israel  hath  justified  her  said,  in  comparison  of  the 
treacherous  Juda :  Ital.,  The  put  out  of  the  way,  or,  the  gone  astray, 


THEOLOGY   OF   THE   BIBLE,  187 

Israel  has  shewn  herself  move  just  than  the  ti'eacherous  Judah:  E.V., 
The  backsliding  Israel  hath  justified  herself  more  than  treacherous 
Judah. 

Jer.  3:  16;  Keh.,  lb ;  Gr.,  kardia;  Lat.,  cor;  Douay,  heart; 
Ital,,  and  E.  V.,  mind. 

Jer.  4:  10  ;  Heb., .  .  .  w,  but,  or,  yet,  smiteth  sword  even  to 
these  en-phsh:  Gr.,  even  to  the  joswcAe  of  them  :  Douay,  behold  the 
sword  reacheth  even  to  the  soul :  Ital.,  and  yet  the  sword  is  arrived 
even  to  the  anima :  E.V.,  whereas  the  sword  reacheth  unto  the  soul. 

Jer.  4:  19;  Heb.,  Bowels  of  me,  bowels  of  me !  (or,  intes- 
tines !)  I  am  pained ;  walls  of  lb  of  me  heume,  (from  heme,  to  hum, 
an  onomatopoietic  word,  says  Ges.,)  hum,  to  me ;  lb  of  me,  will  not 
keep  silence,  for,  voice  of  trumpet  has  heard,  en-phsh  of  me,  warlike 
cry  (so  Ges.,  under  truoe,  citing  this  verse,)  mlhme,  of  battle :  Gr., 
The  bowels  of  me,  the  bowels  of  me,  I  suffer  pain,  kai,  yea,  or,  and, 
the  psuche  of  me  affectetli  with  impetuous  desire  the  organs  of  the 
heart  of  me,  the  heart  of  me  tuggeth :  I  will  not  keep  silence,  for 
the  psuche  of  me  has  heard  voice  of  trumpet,  cry  of  battle :  [The 
Gr.  gives  p&iiche  for  lb,  and  psuche  for  en-phsh.^  Lat.,  my  belly,  my 
belly,  I  am  in  pain,  the  senses  of  my  cor  are  disordered  in  me ;  I 
will  not  keep  silence,  for  voice  of  trumpet  hath  heard,  my  anima, 
din  of  battle  :  Douay,  My  bowels,  my  bowels  are  in  pain,  the  senses 
of  my  heart  are  troubled  within  me,  I  will  not  hold  my  peace,  for 
my  soul  hath  heard  the  sound  of  the  trumpet,  the  cry  of  battle: 
Ital.,  (Alas)  my  entrails,  ray  entrails !  I  feel  a  great  pain ;  (Alas) 
the  enclosure  [Heb.,  walls]  of  my  cuore  !  My  cuore  murmurs  in 
me  ;  I  cannot  calm  myself ;  for,  O  my  anima,  thou  hast  heard  the 
sound  of  the  trumpet,  the  combat  of  war:  E.  V.,  My  bowels,  my 
boAvels  !  I  am  pained  at  my  very  heart ;  (Margin,  the  walls  of  my 
heart ;)  my  heart  maketh  a  noise  in  me  ;  I  cannot  hold  my  peace, 
because  thou  hast  heard,  0  my  soul,  the  sound  of  the  trumpet,  the 
alarm  of  war.  (Under  the  verb  heme,  defined,  to  hum,  Ges.  says, 
"It  is  used  of  internal  emotion,  from  disquiet  of  mind,  citing  this 
verse,  and  Jer.  31 :  20,  [where  the  same  verb  is  used  with  bowels.] 
and  Ps.  42 :  6,  12,  E.  V.,  v.  5,  11,  [in  each  of  which  the  same  verb 
is  used  with  en-phsh:  see  Ps.  42  :  5,  and  11,  before  given,  and  what 
is  there  further  given  from  Gesenius.  So  that  the  Heb.  of  Jer.  4:19 
may  be  rendered,  the  walls  of  lb  of  me,  that  is,  the  bowels  of  me, 
hum  to  me,  or,  lb  of  me,  equivalent  to  en-phsh  of  me,  hummeth  to  me. 
If  the  latter  be  preferred,  7" must  be  inserted  before  will  not  keep 
silence,  and  a  semicolon  be  put  between  me  and  heume.   I  think  the 


188  THEOLOGY   OF   THE   BIBLE. 

u  in  heume,  denoting  the  plural,  and  agreeing  with  walls,  requires 
the  rendering  I  have  given.]  Under  en-phsh,  Ges,  says,  it  is  used 
poetically  as  the  seat  of  warlike  valour,  so  used  when  a  poet  speaks 
to  his  own  en-phsh,  [i.  e.,  to  himself,]  citing  this  verse,  and  Judges 
5;  21,  [in  Deborah's  song,  before  given.] 

Jer.  4:  30;  Heh.,  en-phsh  of  ihee :  Gr.,  the  psuche  of  thee  :  Lat., 
thy  anima :  Ital.,  thy  anima :  Douay,  they  will  seek  thy  life : 
E.  v.,  they  will  seek  thy  life. 

Jer.  4:31;  Heb.,  For  I  have  heard  .  .  .  Wo  now  to  me,  for 
fainteth  en-phsh  of  me  on  account  of  those  killed,  or,  slain  :  Gr.,  for 
fainteth  the  psuche  of  me  on  account  of  tois,  those,  taken  away,  or, 
murdered:  Lat.,  for  deficit,  hath  failed,  or,  fainted,  my  anima  on 
account  of  the  slain  :  Douay,  Wo  (is)  me,  for  my  soul  hath  fainted, 
because  of  them  that  are  slain  :  Ital.,  for  the  anima  to  me  fainteth 
for  the  murderers ;  E.  V.,  for  my  soul  is  wearied  because  of  mur- 
derers. 

Jer.  5:9;  Heb.,  ol,  on,  these  shall  I  not  visit,  saith  Jehovah,  \i, 
yea,  on  gui,  a  people,  like  this  shall  not  take  to  herself  vengeance, 
en-phsh  of  me?  [In  2  Kings  9  :  7,  we  have,  E.  V.,  .  .  .  that  7"  may 
avenge  the  blood  of  my  servants  the  prophets.  Ges.,  under  en-phsh, 
says,  it  is  used  to  express  revenge.  And  we  have  the  ru-ach,  breath, 
spirit,  of  revenge :  shewing  that  en-phsh  and  rurach  mean  the  same ; 
each  meaning,  breath  of  revenge.]  Gr.,  Upon  these  shall  I  not  visit, 
.  .  .  the  psuche  of  me  ?  Lat.,  Upon  these  shall  I  not  visit,  .  .  .  my 
anima  f  Ital.,  Not  shall  I  do  punishment  of  these  (things ;) .  .  .  my 
anima  f  Douay,  Shall  I  not  visit  for  these  things,  saith  the  Lord  ? 
and  shall  not  my  soul  take  revenge  on  such  a  nation  ?  E,  V.,  Shall 
I  not  visit  for  these  (things)  ?  saith  the  Lord :  and  shall  not  my 
soul  be  avenged  on  such  a  nation  as  this  ?  [Zand  my  soul  mean  the 
same,] 

Jer.  5:29;  The  Heb.,  the  Gr.,  the  Lat.,  the  Ital.,  the  Douay, 
and  the  E.  V.,  are  the  same  as  in  verse  9. 

Jer.  6:8;  Heb.,  .  .  .  lest  be  alienated  from  thee  en-phsh  of  me  : 
Gr.,  the 2ysuche  of  me:  Lat.,  my  anima:  Ital.,  my  mind:  Douay, 
Be  thou  instructed,  O  Jerusalem,  lest  my  soul  depart  from  thee  : 
E.  v.,  the  same.     (Margin,  be  loosed.) 

Jer.  6:  16;  Heb.,  Thus  saith  Jehovah,  stand  ye  firm  ol,  on, 
ways,  .  .  . ;  and  walk  in  it,  and  you  shall  come  to  a  place  of  rest 
(see  Ges.  mrguo,  citing  this  verse,)  to  en-phsh  of  you. 

Jer.  1:  6;  E.  V.,  .  .  .  shed  not  innocent  blood,  [see  Jer.  2  :  34, 
before  given:  To  shed  blood,  is  equivalent  to  kill  en-phsh."] 


THEOLOGY   OF  THE   BIBLE.  189 

Jer.  9:9;  The  Heb.,  Gr.,  Lat.,  Ital.,  Douay,  and  E.  V.,  are  the 
the  same  as  in  5  :  9,  and  29. 

Jer.  11 :  21 ;  Heb., .  .  .  men  of .  .  .  that  seeking  etv-phsh  of  thee: 
Gr.,  the psuche  of  thee:  Lat.,  thy  anima:  Ital.,  thy  anima:  Dou- 
ay, and  E.  V.,  thy  life. 

Jer.  12:7;  Heb.,  I  have  .  .  . ,  I  have  .  .  . ,  I  have  given  the 
dearly  beloved  en-phsh  of  me  into  hands  of  enemies  of  her :  Gr.,  .  . 
I  have  given  the  dearly  \)q\o\ e^  psuchtn  [in  the  accusative]  of  me 
into  hands  of  enemies  of  her:  Lat.,  I  have  given  my  dearly  beloved 
anhnam,  [in  the  accusative]  into,  &c. :  Douay,  I  have  given  my 
dear  soul  into  the  hand  of  her  enemies :  Ital.,  I  have  given  the  love 
of  my  anima  into  the  hands  of  her  enemies:  E.  V.,  I  have  given 
the  dearly  beloved  (Margin,  "  Heb.,  the  love")  of  my  soul  into  the 
hand  of  her  enemies.  [The  margin  "  the  love"  is  taken  from  the 
Italian;  it  is  not  the  Hebrew.  What  shall  we  say  of  such  a  mar- 
gin?] 

Jer.  13  :  17;  Heb.,  ...  in  hiding  places  tbJcey  [from  the  verb 
hke^  shall  distil,  or,  flow  by  drops,  en-phsh  of  me  (Ges.  says,  the 
primary  syllable  hh  imitates  the  sound  of  falling  drops ;  and  he  re- 
fers to  hhi,  defined,  weeping.)  [Weeping  is  indicated  by  the  breath.] 
away  from  face  of  pride,  or,  arrogance  ;  (so  Ges.,  under  gue,  citing 
this  verse,  and  Job  33  :  17.)  ii,  yea,  weeping  shall  weep,  w,  yea, 
shall  pour  down,  eyes  of  me  tears  :  (see  Ges.,  ird,  citing  this  verse, 
and  Jer.  14:  17;  Ps.  119:  136;  Lam.  1:  16.)  The  Gr.  is,  .  .. 
psuche  .  .  .  away  from  face  of  arrogance,  or,  haughtiness :  Lat.,  my 
anima  from  face  of  arrogance :  Douay,  my  soul  shall  weep  in  secret 
for  (your)  pride :  Ital.,  my  anima  shall  weep  in  secret  for  (your) 
pride  :  E.  V.,  my  soul  shall  weep  in  secret  places  for  (your)  pride. 

Jer.  14:  19;  Heb.,  Whether  despising  hast  thou  despised,  or, 
rejecting  hast  thou  rejected,  Judah  ?  Whether  5,  as  to,  Zion,  hath 
rejected  with  loathing  her,  en-phsh  of  thee  ?  Gr.,  Whether  repro- 
bating hast  thou  reprobated,  or,  misesteeming  hast  thou  misesteem- 
ed,  Judah,  hai^  yea,  from  Zion  is  withdrawn  the  psuche  of  thee? 
Lat., ...  or  Zion  hath  abhorred,  thy  anima :  Ital,  could'st  thou 
moreover  have  reprobated  Juda  ?  Wouldst  thy  anima  have  Zion  in 
abomination?  Douay,  Hast  thou  utterly  cast  away  Juda,  or,  hath 
thy  soul  abhorred  Zion.     See  E.  V. 

Jer.  15:1;  Heb., .  .  .  en-phsh  of  me;  Gr.,  the  psuche  of  me : 
Ital.,  my  anima:  Douay,  my  soul:  E.  V.,  my  mind. 

Jer.  15:  9;  Heb.,  Languished  she  that  brought  forth  those 
seven,  nphh^  (an  onomatopoietic,  says,Ge3.,)  breathing  out,  en-phsh. 


190  THEOLOGY   OF   THE   BIBLE. 

breath,  of  her :  Gr.,  was  emptied  out,  or,  exhausted,  A«,  which,  [i.  e., 
she  which,]  having  brought  forth  seven,  gave  way,  or,  sunk  under 
pain,  ihepsuche  of  her:  Lat.,  failed,  anima  of  her:  Ital.,  she  that 
hath  brought  forth,  or,  that  brought  forth,  seven  (sons)  is  become 
or,  became,  faint,  her  anima  hath  panted,  or,  panted :  Douay,  she 
that  hath  borne  seven  is  become  weak,  her  soul  hath  fainted  away : 
E.  v.,  she  that  hath  born  seven  languisheth :  she  hath  given  up  the 
ghost;  [Heb.,  breathed  out  the  breath,  i.  e.,  died.  And  the  Lat. 
verb  exspiro^  compounded  of  ex,  out,  and  spiro,  to  breathe,  (from 
which  verb  spiro  is  the  Lat.  noun  spiritus,  breath,  generally  render- 
ed by  the  Ital.  sph^ito,  Douay,  and  E.  V.,  spirit),  is  defined  by  Ains- 
worth,  (he  writes  it  exjnro,)  to  exhale,  to  breathe  forth ;  to  exjDire, 
to  give  up  the  ghost,  (this  last  is  taken  from  the  E.  V.,  no  doubt), 
to  die,  to  breathe  his  last.  We  thus  see,  again,  that  ghost  means 
breath.  It  is  remarkable,  that  not  a  single  ghost  is  found  in  the 
Douay.  Ghosts  are  found  in  the  Rheims  Romish  version  of  the 
New  Testament,  published  at  Rheims  in  A.  D.  1582,  some  thirty 
years  before  the  E.  V.  was  published.  The  Douay  translators  re- 
pudiated the  ghosts  of  the  Rheims  ;  but  James's  Ecclesiastics  seem 
to  have  thought,  that  as  the  Rheims  has  them  in  the  New  Testa- 
ment, they  might  as  well  begin  with  them  in  the  Old  Testament. 
Now  these  are  the  entities,  or,  rather,  the  non-entities,  which 
Bishop  Hobart,  and  the  Bishops  he  cites  in  his  support,  send  to 
what  they  call  the  intermediate  place  of  departed  souls,  departed 
spirits,  departed  ghosts.  Bishop  Hobart,  and  his  supporting  Bishops, 
say,  that  soul,  and  spirit,  and  ghost,  all  mean  the  same :  and  so 
they  do.     But  each  of  these  words  means,  simply,  breath.] 

Jer.  15:  15;  Heb.,  ...  in  long  aph,  breathing,  (i.  e.,  says  Ges., 
under  ark,  patience,  long  siiffering,  citing  this  verse,)  of  thee  take 
me  not  away :  In  Ps.  31  :  14,  E.  V.,  v.  13,  the  Heb.  is,  .  .  .  to  take 
away  en-phsh  of  me.  (For  which  Ges.,  under  Iqh  gives,  to  take 
away  my  life,  citing  this  verse,  and  giving  the  Heb.  words  Iqht 
en-phshi :)  [So  that,  to  take  me  away,  is  equivalent  to,  take  away 
en-phsh,  the  breath,  of  me.] 

Jer.  16:  16;  E.  V.,  .  .  and  they  shall  hunt  them  from  every 
mountain.     [We  have  had  en-phshs  hunted.] 

Jer.  17 :  5  ;  Heb.,  Thus  saith  Jehovah,  cursed,  that  man  who  .  . 
and  from  Jehovah  turneth  aside  lb  of  him. 

Jer.  17  :  18  ;  Heb.,  Let  them  be  put  to  shame  that  pursue  after 
me,  [Other  Scriptures,  as  we  have  seen,  give  this  with  the  Heb. 
idiom,  pursue  after  en-phsh  of  me.] 


THEOLOGY   OF  THE   BIBLE.  191 

Jer.  17:  21;  Heb.,  Thus  saith  Jehovah,  watch,  or,  guard,  5, 
over,  or,  upon,  en-phshs  of  you  :  Gr.,  watch,  or,  guard,  the  psuchas 
of  you :  Lat.,  look  to,  or,  watch,  your  animas :  Ital.,  keep  ye  guard 
upon,  or,  over,  your  anime :  Douay,  Take  heed  to  your  souls :  E.V., 
Take  heed  to  yourselves^  (Ges.,  under  shmr^  renders  this  passage 
thus,  "  take  heed  as  ye  value  your  life.'''') 

Jer.  18  :  20  ;  Heb.,  ...  for  they  have  digged  pit  for  en-phsh  of 
me:  Gr.,  ih.epsuche  of  me:  Lat.,  my  anima:  Ital.,  2i fossa,  ditch, 
trench,  grave,  for  my  anima :  Douay,  and  E.  V.,  they  have  digged 
a  pit  for  my  soul,  [i.  e.,  for  me.] 

Jer.  19  :  4  ;  E.  V., .  .  .  and  have  filled  this  place  with  the  blood 
of  innocents.  [In  Jer.  2  :  34,  before  given,  the  Heb.  is,  blood  of 
en-phshs  innocent.] 

Jer,  19:  7;  Heb.,  .  .  en-phsh  oi ihevo. :  Gr.,  the  josz^cAasof  them: 
Lat.,  animas  of  them:  Ital.,  the  anima  of  them:  Douay,  that  seek 
their  lives  :  E.  V.,  that  seek  their  lives. 

Jer.  19:  9;  Heb.,  .  .  .  en-phsh  of  them:  Gr,,  [simply]  that  in- 
vest them, :  Lat.,  who  seek  the  animas  of  them  :  Ital.,  and  they  that 
seek  the  anima  of  them :  Douay,  and  they  that  seek  their  lives : 
E.  v.,  and  they  that  seek  their  lives. 

Jer,  20  :  13  ;  Heb.,  Celebrate  in  song  to  Jehovah,  celebrate  Je- 
hovah, for  hetsil,  [see  ntsl^  he  hath  drawn  ov^,  pulled  away,  snatch- 
ed, delivered,  (out  of  danger,  says  Ges.,)  en-phsh  of  oppressed  from 
hand  of  evils,  or,  of  doers  of  evil. 

Jer,  21:5;  See  it,  for  cumulated  words  ;  in  E.  V. 

Jer.  21  :  7  ;  Heb,,  .  .  .  w,  yea,  into  hand  of  seeking  for  [i.  e., 
them  that  seek  for]  en-phsh  of  them :  Gr.,  the  psuchas  of  them : 
Lat.,  the  anima  of  them :  Ital.,  the  anima  of  them :  Douay,  and 
into  the  hand  of  them  that  seek  their  life :  E:  V.,  and  into  the  hand 
of  those  that  seek  their  life. 

Jer,  21 :  9 ;  Heb,, ...  he  shall  live,  u,  yea,  shall  be  to  him  en- 
pJish  of  him  for  booty :  Ges.,  under  shll,  renders  the  Heb.  here,  "his 
life  shall  be  to  him  for  booty,"  i.  e.,  says  he,  he  shall  be  preserved 
alive,  citing  this  verse,  and  Jer.  38 :  2;  39:  18:  The  Gr.,  in  Jer. 
21 :  9  is,  thepsuche  of  him:  Lat.,  his  anima  :  Ital.,  the  anima  of 
them  shall  be  to  them  for  spoil,  or,  booty :  Douay,  and  his  life  shall 
be  to  him  as  a  spoil :  E.  V.,  and  his  life  shall  be  unto  him  for  a  prey. 

Jer.  22:  3;  E.  V., .  .  .  neither  shed  innocent  blood,  [The  en- 
phsh  is  in,  or,  by  means  of,  the  blood,  as  we  have  seen  :  To  shed 
the  blood,  therefore,  is  to  take  away  the  en-phsh,  breath,] 

Jer.  22 :    25 ;    Heb.,  w,  yea,  I   will    give   thee   into    hand  of 


192  THEOLOGY   OF   THE   BIBLE. 

seeking  after  en-phsh  of  thee  :  Gr.,  the  psuche  of  thee :  Lat.,  thy 
anima:  Ital.,  thy  anima:  Douay,  And  I  will  give  thee  into  the 
hand  of  them  that  seek  thy  life :  E.  V.,  the  same. 

Jer.  22 :  27  ;  Heb.,  w,  but,  into  that  land  which  they  lift  up  en- 
phsh  of  them  to  return  thither :  Ges.,  under  nsha^  says,  to  lift  up 
en-phsh  to  any  thing,  is,  to  desire  it :  Gr.,  But  into  the  land  which 
they  ask  earnestly  with  the  psuchais  of  them  :  Lat.,  to  which  they 
lift  up  the  anima :  Douay,  whereunto  they  lift  up  their  mind  to 
return  thither :  Ital.,  to  which  they  have  the  mind  intent — [mind 
in  the  sense  of  desire  is  a  good  rendering  for  en-phsh,  Gv.,  psuche  ; 
but  mind  in  the  sense  in  which  it  is  generally  used,  is  not.]  :  E.  V., 
But  to  the  land  whereunto  they  desire  (Margin,  Heb.,  lift  up  their 
mind)  [not  the  Heb.,  nor  the  Gr.,  nor  the  Lat. ;  but  taken  from  the 
Douay,  or  the  Ital.]  to  return. 

Jer.  23  :  9 ;  Heb.,  concerning  prophets  is  broken  to  pieces  lb  of 
me  h,  in,  or,  upon,  qrh,  entrails,  of  me;  Ges.,  under  shhr,  says,  "to 
break  any  one's  inind,  is,  to  aifect  one  with  sadness,  citing  Ps.  69 : 
20 ;  147  :  3.  [The  word  in  each  is,  lb,  defined  by  Ges.,  heart, 
soul,  mind.] 

Jer.  24  :  7 ;  E.  V., ...  for  they  shall  return  unto  me  with  their 
whole  heart.     The  Hebrew  is  lb. 

Jer.  25  :  31  ;  Heb., .  .  .  contending  with  every  flesh:  [equivalent 
to  every  en-phsh,  Gr.,  psuche.]  Gr.,  every  flesh :  Lat.,  with  every 
flesh:  Ital.,  with  every  flesh:  Douay,  with  all  flesh  :  E.  V.,  with  all 
flesh. 

Jer.  26  :  19;  Heb.,  ...  w,  so  that,  or,  therefore,  we  doing  evil 
great  upon  en-phshs  of  us :  Gr.,  upon  psuchas  of  us :  Lat.,  against 
ouv  animas:  Ital.,  against  our  anime:  Douay,  Therefore  we  are 
doing  a  great  evil  against  our  soids :  E.  V.,  Thus  might  we  procure 
great  evil  against  our  souls,  [i.  e.,  against  ourselves.] 

Jer.  26  :  23 ;  Heb.,  .  .  .  and  threw  nble,  the  corpse,  of  him  to, 
or,  into,  qbri,  graves,  of  sons  of  that  people  :  Gr.,  and  threw  him, 
into  the  tomb  of  sons  of  people  of  him :  The  Douay,  the  Ital.,  and 
the  E.  V.  are,  and  cast  his  dead  body  into  the  graves  of  the  com- 
mon people.  Ges.  defines  nble,  a  corpse,  as  well  of  men,  as  of  ani- 
mals, citing  Deut.  21 :  23  ;  Lev.  5:2;  7  :  24,  [in  each  of  which  the 
Heb.  has  the  same  word  nble.  In  Deut.  21 :  23,  the  E.  V.  gives, 
His  body :  In  Lev.  5  :  2,  the  E.  V.  gives  carcase :  and  in  Lev.  7 : 
24,  it  gives,  that  dieth  of  itself] 

Jer.  29 :  1 ;  E.Y.,  .  .  .  and  to  all  the  people  whom  .  .  had  carried 
away  captive.     [We  have  en-phshs  carried  away  captive.] 


THEOLOGY   OF   THE   BIBLE.  193 

Jer.  29 :  13;  E.  V,,  .  .  .  ■when  ye  shall  search  foi-  me  with  all 
your  heart :  Heb.  lb. 

Jer.  30:  17  ;  E.  V.,  For  I  will  restore  health  unto  thee.  [We 
have,  health  to  en-phsh  of,  &c.] 

Jer.  31 :  11 ;  Heb.,  For  hath  redeemed  Jehovah  Jacob,  n,  yea, 
hath  redeemed,  or,  bought  back,  him  from  hand  of  mighty  above 
him  :  [i.  e.,  mightier  than  he.] 

Jer.  31 :  12  ;  Heb.,  w,  And,  or,  therefore,  they  shall  come  and 
shout  for  joy  .  .  . :  w,  yea,  shall  be,  or,  become,  en-2)hsh  of  them 
like  garden  irrigated,  and  they  not  shall  be  drawn  back  to  dcibe^ 
fear,  again  :  Gr.,  and  shall  be,  or,  become,  the  psuche  of  them  like 
a  tree  fruitful,  and  not  shall  they  hunger,  or,  long  for,  more,  or, 
longer :  Lat.,  and  shall  be  anima  of  them  as  it  were  garden  water- 
ed, and  none  not  shall  hunger:  Douay,  and  their  souls  shall  be  as  a 
Avatered  garden,  and  they  shall  be  hungry  no  more :  Ital.,  and  their 
anima  shall  be  as  a  garden  .  .  . ,  and  not  shall  they  be  more  in  con- 
tinual vexations :  E.  V.,  and  their  soul  shall  be  as  a  watered  gar- 
den ;  and  they  shall  not  sorrow  any  more  at  all. 

Jer.  31  :  14;  Heb.,  t«,  yea,  I  will  satiate  ew^As/i  of  those  priests 
with  fat,  (so  Ges.,  under  rue,  citing  this  verse  and  others,)  and  peo- 
ple of  me  with  that  which  is  good  of  [i.  e,,  proceeding  from]  me 
shall  be  satisfied,  saith  Jehovah. 

Jer.  31  :  20;  Heb.,  .  .  .  therefore  have  hummed  intestines  of 
me  for  him  :  [See  before,  Ps.  42  :  5  ;  Jer.  4  :  19 :]  Gr.,  therefore  I 
have  been  excited  concerning  him  :  Lat.,  therefore  were  troubled, 
or,  disquieted,  put  in  confusion,  my  viscera,  entrails,  (especially  the 
chief,  as  heart,  liver,  lungs,  says  Ainsworth,)  over  him:  Ital.,  there- 
fore my  interiora,  entrails,  are  tumultuous  for  him :  Douay,  there- 
fore are  my  bowels  troubled  for  him :  E.  V.,  the  same. 

Jer.  31 :  25  ;  Heb.,  For  have  satiated  I  e«-/)/«5A  languishing,  and 
en-phsh  dahe,  of  fear,  have  filled  I :  Gr.,  For  I  have  indulged  to 
excess,  or,  intoxicated,  every  psuche  thirsting,  and  every  psuche 
hungering :  Lat.,  For  inebriavi,  I  have  made  drunk,  or,  intoxicated, 
inebriated,  animam  lassam,  tired,  spent,  worn  out,  weary,  and 
every  anhnam  hungry  I  have  glutted  :  Douay,  For  I  have  inebri- 
ated the  weary  soul :  and  I  have  filled  every  hungry  soul :  Ital.,  For 
I  shall  have  made  drunk  the  anima  thirsty,  and  tired,  or,  weary, 
and  shall  have  satiated  every  anima  faint :  E.  V.,  For  I  have  sati- 
ated the  weary  soul,  and  I  have  replenished  every  sorrowful  soul. 

Jer.  31  :  33  ;  Heb.,  .  .  .  After  those  days,  saith  Jehovah,  I  will 
give  ture,  the  doctrine,  or,  instruction,  or,  law,  of  me  in  entrails  of 
13 


194  THEOLOGY   OF   THE   BIBLE. 

them,  w,  yea,  or,  and,  on  lb  of  them  will  I  write  it :  The  Gr.  gives 
dianoia^  thought,  mind,  understanding,  for  the  Heb.  entrails,  [that 
being  the  sense  of  the  Heb.  figure]  :  Lat.,  in  viscera,  the  entrails, 
of  them :  Douay,  I  will  give  my  law  in  their  bowels :  Ital,,  I  will 
put  my  law  in  their  entrails  :  E.  V.,  I  will  put  my  law  in  their  in- 
ward parts. 

Jer.  32 :  40;  Heb., .  .  .  t«,  and,  reverence  of  me  I  will  give  in 
lb  of  them  so  as  not  to  turn  aside  from  upon  me. 

Jer.  32 :  41 ;  Heb.,  w,  yea,  I  will  rejoice  ol,  over,  them  to  do 
good  to  them,  u,  yea,  or,  and,  I  will  fix,  or,  plant,  them  in  land  this 
in  mnt,  firmness,  stability,  or,  jjerpetuity,  &,  in,  or,  with,  all  lb  of 
me,  II,  yea,  or,  and,  b,  in,  or,  with,  all  en-phsh  of  me.  [It  is  Jeho- 
vah who  thus  speaks.] 

Jer.  34  :  4  ;  E.  V.,  .  .  .  thou  shalt  not  die  by  the  sword; 

Jer.  34  :  16  ;  Heb.,  .  .  .  and  caused  to  return,  man,  servant  of 
him,  and  man,  maid-servant  of  him,  whom  you  had  let  go  free  at 
en-phsh  of  them:  Gr.,  at  psuche  of  them:  Lat.,  whom  you  had  let 
go,  that  they  should  he  free:  Douay,  whom  you  had  let  go  free,  and 
set  at  liberty :  Ital.,  whom  you  had  discharged  into  liberty,  at  their 
desire,  or,  will :  E.  V.,  whom  he  had  set  at  liberty  at  theiv pleasure. 

Jer.  34 :  20  ;  Heb.,  u,  even,  I  will  give  them  into  hand  of  ene- 
mies of  them,  M,  yea,  into  hand  of  seeking  for  en-phsh  of  them ;  and 
shall  be,  or,  become,  corpses  of  them  for  meat  to  fowl  of  those  hea- 
vens :  The  Greek  does  not  use  psuche  here  :  Lat.,  animam  of  them : 
Ital.,  that  seek  the  aniina  of  them:  Douay,  that  seek  their  life: 
E.  v.,  that  seek  their  life. 

Jer.  34:  21 ;  Heb.,  .  .  .  that  seek  for  en-phsh  of  them:  The  Gr. 
does  not  ^we  psxiche  here  :  Lat.,  animas  of  them  :  Ital.,  the  anima 
of  them :  Douay,  that  seek  their  lives :  E.  V.,  that  seek  their  lif. 

Jer.  37:9;  Heb.,  Thus  saith  Jehovah,  let  not  be  carried  away 
en-phsh  of  you :  Gr.,  be  not  carried  away,  or  seduced,  in  t\\e  psuch- 
ais  [dative  plural  of  psuche]  of  you  :  Lat.,  do  not  deceive,  or,  cheat, 
your  animas :  Douay,  deceive  not  your  soids :  Ital.,  cheat  not  your- 
selves :  E.  v.,  Deceive  not  yourselves. 

Jer.  38 :  2  ;  Heb., ...  he  shall  live,  «,  yea,  shall  be  to  him  en- 
phsh  of  him  for  booty,  and  he  shall  live  :  Gr.,  the  psuche  of  him : 
Lat.,  anima  of  him :  Ital.,  his  anima  to  him  shall  be  for  booty : 
Douay,  but  he  .  .  .  shall  live,  and  his  life  shall  be  safe,  and  he  shall 
live :  E.  V.,  but  he  .  .  .  shall  live ;  for  he  shall  have  his  life  for  a 
prey,  and  shall  live. 

Jer.  38 :  16 ;  Heb., .  .  .  liveth  Jehovah  who  made  us  [i.  e.,  me^ 


THEOLOGY    OF   THE    BIBLE.  195 

this  en-phsh,  if  I  will  kill  thee,  ii,  or,  if  I  will  give  thee  into  hand  of 
those  men  who  seeking  for  en-phsh  of  thee :  (For  the  Heb.  which  I 
have  rendered  "  who  made  us  this  en-phsh^''  Ges.,  under  at^  gives, 
"  the  same  who  has  given  us  Ufe^''  citing  this  verse :)  Gr.,  liveth  hu- 
rios,  who  hath  made  us  this  psuche :  [it  does  not  use  psuche,  a  second 
time  in  the  verse.]  Lat.,  who  made  us  this  anima,  if  I  will  kill  thee, 
et^  also,  or,  even,  if  I  will  deliver  thee  into  hands  of  those  men  who 
seek  thy  anima :  Ital.,  (As)  the  Signore  that  us  has  made  this  ani- 
ma,  liveth,  I  not  thee  will  cause  to  die,  and  not  thee  will  give  into 
hand  of  these  men  that  seek  thy  anima:  Douay,  As  the  Lord  liveth 
that  made  us  this  soul,  I  will  not  put  thee  to  death,  nor  will  I  de- 
liver thee  into  the  hand  of  these  men  that  seek  thy  life :  E.V.,  that 
made  us  this  soul,  .  .  .  neither  will  I  give  thee  into  the  hand  of 
these  men  that  seek  thy  life.  [The  first  en-phsh  in  this  verse,  as  in 
numerous  other  places,  means  the  entire  corporeal  breathing 
person.] 

Jer.  38 :  17 ;  Heb.,  . .  .  u,  then,  shall  live  en-phsh  of  thee, .  .  .  ic, 
but,  shalt  live  thou  and  house  of  thee. 

Jer.  38  :  20;  Heb.,  .  .  ..u,  so  that,  it  may  be  good  for  thee,  and 
may  live  en-phsh  of  thee. 

Jer.  38  :  24 ;  Heb., .  .  .  and  not  shalt  thoic  die. 

Jer.  39  :  18 ;  Heb,, .  .  .  and  shall  be  to  thee  en-phsh  of  thee  for 
booty:  Gr.,  the  psuche  of  thee:  Lat.,  thy  anima:  Ital.,  thy  anima 
to  thee  shall  be  for  booty :  Douay,  but  thy  life  shall  be  saved  for 
thee :  E.  V.,  but  thy  life  shall  be  for  a  prey  unto  thee. 

Jer.  40 :  14;  Heb.,  ...  to  pierce  through  en-phsh  of  thee:  Gr., 
to -pierce  psuche  of  thee :  Lat.,  to  smite  thj  anima :  Ital.,  to  strike 
thee  to  death :  Douay,  to  kill  thee :  E.  V.,  to  slay  thee. 

Jer.  40  :  15  ;  Heb.,  .  .  .  why  shall  he  pierce  through  en-phsh, 
and  disperse  all  Judah  which  are  gathered  together  to  thee,  and 
cause  to  wander  the  rest  of  Judah :  The  Gr.  has  psuche,  for  en-phsh : 
The  Lat.  has  animam :  Douay,  lest  he  kill  thee :  Ital.,  why  should 
he  smite  thee  to  death  :  E.  V.,  wherefore  should  he  slay  thee. 

Jer.  42  :  20 ;  Heb.,  For  ye  deceived  b,  by,  or,  with,  en-phshs, 
breaths,  of  you  Avhen  you  sent  me  to  Jehovah,  God  of  you,  sayhig  : 
Gr.,  en,  with,  psuchais  of  you :  [How  deceive  when  they  sent  him 
but  by  breath,  speech,  words  ?]  Ital.,  For  you  (me)  have  cheated 
against  your  own  anime,  breaths,  [i.  e.,  words]  :  Lat.,  For  ye  have 
deceived  your  animas :  Douay,  For  you  have  deceived  your  own 
souls :  [The  Lat.  and  the  Douay,  take  no  notice  of  the  preposition  h, 
in  the  Heb.,  en,  in  the  Gr.]  E.V.,  For  ye  dissembled  in  your  heart-s. 


196  THEOLOGY   OF   THE   BIBLE. 

Jer.  43  :  6  ;  Heb.,  Men,  and  women,  and  children,  and  daughters 
of  that  king,  and  every  that  en^hsJi  which,  &c. :  Gr.,  and  the  psu- 
chas  which  :  Lat.,  and  every  anima  which :  Douay,  and  every  soul 
which :  Ital.,  and  all  the  persons  that :  E.  V.,  and  every  person 
that .  . .  had  left  with  Gedaliah. 

Jer.  44 :  7 ;  Heb.,  .  .  .  why  do  ye  evil  great  to,  or,  against,  en- 
phshs  of  you  :  [i.  e.,  yourselves  :]  Gr.,  why  do  ye  evils  great  upon 
psuchais  of  you:  Lat.,  why  do  ye  (this)  great  evil  against  your  ani- 
mas:  Ital.,  why  do  ye  (this)  great  evil  against  your  anime :  Dou- 
ay, why  do  you  commit  (this)  great  evil  against  your  own  souls. 
See  E.  V. 

Jer.  44 :  14;  Heb.,  .  .  .  u,  so  that,  to  return  into  land  of  Judah 
which  they  lifting  up  en-phsh  of  them  to  return  to  dwell  there : 
[Lifting  up  the  breath,  is,  breathing  after,  i.  e.,  desiring :  the  same 
is  expressed  with  ru-ach,  breath,  Lat.,  spiritus  ;  our  word  aspiring 
is  from  the  Lat.  ad^  to,  after,  and  spiro^  to  breathe  :]  The  Gr.  uses 
psuche  in  Jer.  44 ;  14  :  Lat.,  their  animas :  Ital.,  where,  or,  whither, 
they  have  the  mind  intent  to  return  to  dwell  there :  Douay,  to 
which  they  have  a  desire  to  return  to  dwell  there :  E.  V.,  to  the 
which  they  have  a  desire  to  return  to  dwell  there. 

Jer.  44  :  30  ;  Heb., .  .  .  into  hand  of  seeking  en-plish  of  him,  as 
I  gave  .  .  .  into  hand  of  enemy  of  him,  yea,  of  seeking  en-phsh  of 
him :  Gr.,  t\ie  p>suche  of  him,  twice  :  Lat.,  the  anima  of  him,  twice : 
Ital.,  his  anima,  twice :  Douay,  into  the  hand  of  them  that  seek  his 
life,  .  .  .  his  enemy,  and  that  sought  his  life  :  E.  V.,  into  the  hand 
of  them  that  seek  his  life,  .  .  .his  enemy,  and  that  sought  his  life. 
[The  Heb.  is,  seeking  en-phsh,  breath,  of  him,  the  Hebraism  for, 
seeking  his  death,  seeking  to  take  away  his  breath,  for,  take  away 
his  life.  Why  is  it  that  in  all  these  phrases,  many  of  which  have 
been  before  given,  the  Douay,  and  E.  V.,  give  life,  instead  of  their 
more  usual  word  soul  .^] 

Jer.  45:  5  ;  Heb.,  en-phsh  of  thee  :  Gr.,  Xho,  psuche  of  thee:  Lat., 
thy  anima :  Ital.,  thy  anima :  Douay,  thy  life :  E.  V.,  thy  life  will 
I  give  unto  thee  for  a  prey,  &c. 

Jer.  46  :  26 ;  Heb.,  . .  .  into  hand  of  seeking  for  en-phsh  of  them : 
This  verse  is  omitted  in  my  copy  of  the  Greek.  Lat.,  of  seeking 
animam  of  them :  Ital.,  of  those  that  seek  their  anima :  Douay, 
And  I  will  deliver  them  into  the  hand  of  them  that  seek  their  lives: 
E.  v.,  And  I  will  deliver  them  into  the  hand  of  those  that  seek 
their  lives. 

Jer.  48:6;  Heb.,   Escape,  rescue  en-phsh  of  you :  Gr.,  escape 


THEOLOGY   OF   THE  BIBLE.  197 

and  save  from  death  the  psuchas  of  you  :  Lat.,  escape,  or,  flee,  save 
your  animas  :  Ital.,  Fly  away,  save  your  persons  :  Douay,  Flee, 
save  your  lives :  E.  V.,  Flee,  save  your  lives. 

Jer.  49 :  37 ;  Heb., .  .  .  w,  yea,  before  them  that  seek  en-phsh  of 
them  :  Gr.,  the  psuchas  of  them  :  Lat.  animam  of  them:  Ital.,  that 
seek  their  anima :  Douay,  and  E.  V.,  that  seek  their  life. 

Jer.  50:  19 ;  Heb,,  ...  he  shall  feed,  &c.,  and  shall  be  satiated 
en-phsh  of  him.:  Gr.,  the  psuche  of  h'lm :  Lat.,  amma  of  him:  Ital., 
his  anima  shall  be  satiated :  Douay,  and  E.  V".,  and  his  soul  shall 
be  satisfied,  &c. 

Jer.  50 :  43 ;  E.  V., .  .  .  anguish  took  hold  of  him  :  [We  have 
have  had,  anguish  of  en-phsh.] 

Jer.  51:6;  Heb.,  Escape  from  midst  bbl,  Bebel,  and  rescue, 
man  [for  every  person]  en-phsh  of  him  [i.  e.,  himself:]  Gr.,  Escape 
from  midst  of  Babylon,  and  save  every  one  the  psuche  of  him :  Lat. 
every  one  his  anima :  Ital.,  every  one  of  you  his  anima :  Douay, 
Flee  ye  from  the  midst  of  Babylon,  and  let  every  one  save  his  own 
life :  E.  V., .  .  .  and  deliver  every  man  his  soul. 

Jer.  51 :  14;  Heb.,  Hath  sworn  Jehovah  of  tsbaut,  [written  in 
E.  v.,  in  other  places,  Sabaoth,]  of  armies,  b,  on,  or,  by  en-phsh  of 
him :  Gr.,  For  hath  sworn  kurios  on,  or,  by,  the  arm  (metaphor., 
says  Donnegan,  for,  strength)  of  him :  Lat.,  by  his  anima  :  Ital., 
The  Lord  of  armies  hath  sworn  by  himself:  Douay,  and  E.  V.,  The 
Lord  of  hosts  hath  sworn  by  himself. 

Jer.  51 :  34  ;  Heb.,  .  .  he  filled,  or,  satisfied,  belly  of  him  m,odn, 
of,  [i.  e,,  Avith]  dainties,  of  me,  [belly,  here,  is  equivalent  to  en-phsh, 
appetite,  in  other  places ;  satisfied  his  en-phsh^  Ges.,  under  mla, 
says,  fill,  satisfy,  the  soul,  i.  e.,  says  he,  the  desire,  hunger,  citing- 
Job  38  :  39  ;  Prov.  6  :  30. 

Jer.  51 :  45  ;  Heb.,  Go  out  from  midst  of  her,  people  of  me,  and 
rescue,  man  [for  every  man]  en-phsh  of  him  [i.  e.,  himself]  from 
heat  of  nosti-il  of  Jehovah  :  Gr.,  the  pswcAe  of  him :  Lat.,  that  may 
save,  every  one  his  anima:  Douay,  that  every  man  may  save  his  life 
from  the  fierce  wrath  of  the  Lord :  Ital.,  and  save  every  one  of  you 
\m person:  E.  V.,  and  deliver  ye  every  man  his  soul  fxoxi\,  &c. 

Jer.  51 :  46  ;  Heb,,  And  lest  become  soft  lb  of  you:  [We  have 
had  Gr.,  of  XxttXe  psuche,  breath,  i.  e,,  of  little  courage,  and  we  have 
the  same  expressed  with  ru-ach,  Gr.,  pneuma,  Lat.,  spiritus,  Ital, 
spirito,  Douay,  and  E.  V.,  spirit,  i.  e.,  of  little  breath  ;  breath,  strong, 
or,  weak,  being  put  for  courage,  or  the  want  of  it.]  Lat.,  And  lest 
become  soft  your  cor :  Ital.,  And  (guard  yourselves)  that  sometimes 


198  THEOLOGY   OF  THE   BIBLE. 

your  cuore  lose  not  courage :  Douay,  And  lest  your  hearts  faint : 
E.  v.,  And  lest  your  heart  faint, 

Jer.  51:  50;  Heb.,  lb:  Gr.,  Jcardia:  Lat.,  cor:  Ital.,  cuore: 
Douay,  and  E.  V.,  mind.  [The  Douay,  Ital.,  and  E.  V.,  give  mind 
for  en-phsh  also,  as  we  have  seen.] 

Jer.  52:  29;  Heb., ...  he  carried  away  captive  from  Jerusalem 
en-phsh  832:  Gw,  psuchas :  Lat.,  animas:  Ital.,  anime:  Douay, 
sotds :  E.  v.,  persons. 

Jer.  52  :  30;  Heb.,  en-phsh,  twice:  Lat.,  animas,  and  animce : 
Ital.,  anime,  twice :  Douay,  carried  away  of  the  Jews  745  sokIs. 
So  all  the  sotds  (were)  4,600 :  E.  V., .  .  .  carried  away  captive  of 
the  Jews  145  persons  ;  all  the  persons  (were)  4,600. 


LAMENTATIONS. 


Lam.  1:4;  Heb., .  .  .  and  she  bitter  in  herself:  Gr.,  the  same. 
[We  have  mr  en-phsh,  bitter  of  en-phsh,  breath,  in  1  Sam.  1 :  10; 
22  :  2.  It  is  a  Hebraism  for  sadness,  sorrow ;  and  a  very  natural 
expression ;  for  sadness,  sorrow,  shews  itself  in  the  breath.] 

Lam.  1 :  11 ;  Heb., .  .  .  for  food  to  shuh,  bring  back,  restore,  re- 
new, en-phsh,  [i.  e.,  to  refresh  themselves :]  Gr,,  the  psuche  :  Lat., 
to  refresh  animam  :  Ital.,  ristorarsi  Vanima,  to  refresh  themselves 
the  anima:  (Graglia,  for  ristorarsi,  gvve%  to  refresh  one's  self:) 
Douay,  for  food  to  relieve  the  soid :  E.  V.,  for  meat  to  relieve  the 
soul. 

Lam.  1 :  16;  Heb.,  .  .  .  for,  is  far  distant  from  me  the  comforter 
bringing  back,  restoring,  en-phsh  of  me :  Gr.,  the  psuche  of  me : 
Lat.,  convertens,  turning  about,  my  anima :  [convertens  is  the  Lat. 
word  where  the  Douay,  and  the  E.  V.,  in  some  places,  have,  con- 
verting the  sold/  it  means,  restoring  breath,  refreshing :]  Ital.,  that 
to  me  restoreth  anima :  Douay,  because  the  comforter,  the  relief 
of  ray  soul  is  far  from  me :  E.  V.,  because  the  comforter  that  should 
relieve  (margin,  "  bring  back,"  citing  Hosea  9  :  12,)  my  soul  is  far 
from  me;  v.  17,  E.  V,,  none  to  comfort  her. 

Lam.  1:19;  Heb.,  .  .  .  the  priests  of  me,  and  the  old  men  of 
me,  in  the  city  ghuou,  breathed  out,  exspired,  while  they  searched 
for  food  for  themselves  that  they  might  bring  back,'or,  restore,  re- 
new, en-2yhsh  of  them :  Gr.,  that  they  might  turn  round  about,  or, 


THEOLOGY   OF   THE   BIBLE.  199 

cause  to  come  back,  the  psuchas  of  them:  Lat.,  that  they  might  re- 
fresh their  anima :  Ital.,  are  breathed,  blown,  or,  exspired,  in  the 
city, ...  to  restore  anima  to  them ;  Douay,  pined  away  in  the  city : 
while  they  sought  their  food,  to  relieve  their  souls :  E.  V.,  gave  up 
the^AosMn  the  city,  while  they  sought  their  meat  to  relieve  their 
souls. 

Lam.  2 :  12  ;  Heb.,  To  mothers  of  them  said  they  :  Where  corn 
and  wine,  in  etothph,  to  faint  them,  [the  infinitive  of  the  reflex  form 
of  othph  /  we  say,  in,  or,  at,  their  fainting],  like  pierced  through 
in  the  streets  of  city,  in,  or,  at,  to  pour  out  en-phsh  of  them  into 
bosom  of  mothers  of  them :  Gr.,  in  the  to  pour  out  psuchas  of  them : 
Lat.,  when  they  breathed  out  animas  of  them  :  Douay,  when  they 
breathed  out  their  souls  in  the  bosoms  of  their  mothers :  [What  can 
be  breathed  out  but  breath  .^]  Ital.,  their  anitna  was  poured  out  into 
the  bosom  of  their  mothers :  E.  V.,  when  their  soul  was  poured  out 
into  their  mothers'  bosom :  (Margin,  when  they  died  in  their 
mothers'  arms  for  hunger.) 

Lam.  2:  19;  Heb.,  en-phsh:  Gr.,  psuche:  Lat.,  anima:  Ital., 
anima:  Douay,  for  the  hfe  of,  &c. :  E.  V.,  for  the  Z^/*eof  thy  young 
children,  that  faint  for  hunger,  &c. 

Lam.  3:17;  Heb.,  And  thou  hast  thrust  away  from  peace  en- 
phsh  me:  Ges,,  under  s?i/i,  gives  the  Heb.  in  this  verse,  and  renders 
"  thou  hast  thi'ust  m,e  [for  the  Pleb.  en-phsh  of  me\  away  from 
peace." 

Lam.  3 :  20;  Heb.,  Remembering  remembereth,  and  sinketh 
down  (used,  says  Ges.,  under  sM/i,  the  verb  used  here,  of  a  de- 
pressed and  attenuated  voice,)  in  me  en-phsh  of  me :  Gr,,  psuche : 
Lat.,  anima  :  Douay,  I  will  be  mindful  and  remember,  and  my  soul 
shall  languish  within  me :  Ital.,  My  anima  remembereth  contin- 
ually, and  is  abated,  or,  diminished,  in  me :  E.  V.,  My  sotd  hath 
(them)  still  in  remembrance,  and  is  humbled  in  me. 

Lam.  3  :  21 ;  Heb.,  ^6.*  Gi\,  kardia:  [We  have  seen  that  the 
Gr.  often  g\\e& psuche  for  the  Heb.  Ib.^  Lat.,  cor:  Douay, /ic«ri / 
Ital.,  mind:  E.  Y.,  mind.  [We  have  had  in  the  Ital.,  and  the  E.  V., 
tnind^  where  the  Heb.  has,  en-phsh.\ 

Lam.  3  :  24;  Heb.,  Portion  of  me  Jehovah,  saith  en-plish  of  me 
[saith  breath  of  me,  for,  say  I f\  therefore  I  will  wait,  or,  be  firm, 
to  him. 

Lam.  3 :  25  ;  Heb.,  Good,  Jehovah  to  them  that  await,  or,  are 
firm  to  him,  to  en-phsh  seeking  him :  v.  26,  E.  V.,  (It  is)  good  that 


200  THEOLOGY    OF   THE   BIBLE. 

(a  man)  should  both  hope  and  quietly  wait  for  the  salvation  of  the 
Lord.     Heb.,  for  the  deliverance,  or,  help,  of  Jehovah. 

Lam.  3:51;  Heb.,  Eye  of  me  gleaneth  I,  of,  or,  upon,  or,  to, 
en-phsh,  of  me :  Ges.,  under  oil,  gives  the  Heb.  words  here,  and 
renders,  "  my  eye  vexes  me,"  i.  e.,  says  he,  pains  me,  from  weeping : 
Gr.,  The  eye  of  me  gleaneth  upon  the  psuche  of  me :  Lat.,  my  ani- 
ma :  Douay,  My  eye  hath  wasted  my  soul :  Ital,.  My  eye  perplex- 
eth,  or,  troubleth,  my  anima :  E.  V.,  Mine  eye  afiecteth  mine  heart. 
[The  E.  V.  gives  heart  here,  for  the  Ital.  anima^  Lat.,  anima,  Gr., 
psuche,  Heb.,  en-phsh  /  which  word  heart  is  the  word  it  generally 
uses  where  the  Gr.  is  Ib.^ 

Lam.  3:  52  ;  E.  V,,  Mine  enemies  have  chased  me  sore,  like  a 
bird.     [We  have  the  same  said  of  en-phsh.^ 

Lam.  3:53;  Heb.,  tstntu,  they  cut  off,  destroyed,  brought  to 
silence,  extinguished,  (see  Ges.,  citing  this  verse,)  in  pit  chay-ah, 
the  breath,  [for  life,]  of  me,  and  threw  stone  upon  me :  The  Gr. 
g\ve%pit:  The  Lat,,  lacus :  Douay,  pit :  Ital.,  They  have  cut  off 
my  life,  and  (it  have  put)  in  the  fossa,  ditch,  trench,  grave ;  and 
have  cast  stones  upon  me :  E.  V.,  They  have  cut  off"  my  life  in  the 
dungeon,  and  cast  a  stone  upon  me.  [Why  does  E.  V.  give  dun- 
geon here?] 

Lam.  3  :  54  ;  E.  V., ...  i"  am  cut  off. 

Lam.  3:  56;  Heb.,  Voice  of  me  thou  hast  heard;  hide  not  ear 
of  thee  to  ru-ach,  breath,  or,  breathing,  of  me,  to  outcry  of  me : 
(To  hide  the  ear,  signifies  to  refuse  to  hear,  says  Ges.,  under  olm, 
citing  this  verse.)  The  Gr.  here  gives  detsin,  request,  supplication, 
for  the  Heb.  ru-ach  ,'  The  Lat.,  from  my  sobbing :  Douay,  from  my 
sighs  :  Ital.,  hide  not  thy  ear  to  my  sospiro,  sigh  :  E.  V.,  hide  not 
thine  ear  at  my  breathing,  [ru-ach  is  the  Heb.  word  for  which  the 
Greek  generally  gives  pneuma,  the  Lat.,  spiritus  /  the  Ital,  spirito ^' 
the  Douay,  and  E.  V.,  spirit.] 

Lam.  3:  58;  Heb.,  Thou  hast  contended  forensically  the  con- 
tentions oi  en-phsh  of  me,  [i.  e.,  of  me],  thou  hast  bought  back,  or, 
redeemed,  the  chay-ah,  breath,  of  me. 

Lara.  5:9;  Heb.,  On,  or,  at,  en-phsh  of  us  we  brought  away 
bread  of  us,  from  face  of  sword  of  that  desert :  Gr.,  On,  or,  at,  the 
psuohais  of  us  .  .  .  from  face  of  sword  of  that  desert :  Lat.,  On,  or, 
at,  our  animas,  .  .  .  from  face  of  sword  in  desert ;  Douay,  We 
fetched  our  bread  at  the  peril  of  our  lives,  because  of  the  sword  in 
the  desert:  Ital.,  We  have  induced  our  victuals  (at  risk  of)  our 
life,  by,  or,  through,  the  sword  of  the  wilderness :  E.  V.,  We  gat 


THEOLOGY   OF   THE   BIBLE.  201 

our  bread  with  (the  peril  of)  our  lively  because  of  the  sword  of  the 
wilderness. 

Lam.  5 :  17  ;  E.  V.,  For  this  our  heart  is  faint :  Heb.  11)  of  us. 


EZEKIEL 


Ezek.  1:5;  Heb.,  .  .  .  chay-ut,  breathing  creatures:  Gi-.,  zoon: 
Lat.,  animalium :  Ital.,  animali :  Douay,  living  creatures :  E.  V., 
living  creatui'es.  [Turn  to  Gen.  1 :  20,  21,  24,  30,  and  see  what  the 
different  versions  give  for  the  Heb.  en-phsh  chay-ah  in  those  verses.] 

Ezek.  3:19;  Heb., .  .  .  but  thou  en-phsh  of  thee  hast  saved : 
(Ges.,  under  ntsl,  gives  life  for  en-phsh  here,  citing  this  verse,  and 
V.  21.)  Gi-.,  but  thou  thepsuche  of  thee  shalt  save. 

Ezek.  3  :  21  ;  Same  as  in  v.  19. 

Ezek.  4:14;  Heb., .  .  .  lo,  en-phsh  of  me  not  made  unclean,  be- 
cause of  corpse  or  torn  in  pieces  not  have  i" eaten  from  youth  of  me 
w,  even,  till  now ;  Gr.,  the  psuche  of  me :  Lat,,  my  anima :  Ital., 
my  perso)i  not  is  been  polluted :  Douay,  my  soul  hath  not  becm  de- 
filed :  E.  v..  My  soul  hath  not  been  polluted. 

Ezek.  6  :  9  ;  E.  V.,  And  they  that  escape  of  you  shall  remember 
me  among  the  nations  whither  they  shall  be  carried  captives. 

Ezek.  7 :  19  ;  Heb.,  .  .  .  en-phsh  of  them  not  shall  they  satisfy, 
i(f  yea,  or,  and,  intestines  of  them  not  shall  they  fill :  Gr.,  the  psn- 
chas  of  them,  .  .  .  the  belly  of  them  :  Lat.,  their  anima  .  .  .  ,  their 
bellies :  Ital.,  they  shall  not  satisfy  their  persons,  e,  yea,  or,  and, 
shall  not  fill  their  entrails :  Douay,  they  shall  not  satisfy  their  soicl, 
and  their  bellies  shall  not  be  filled :  E.  V.,  they  shall  not  satisfy 
their  souls,  neither  fill  their  bowels. 

Ezek.  13 :  18  ;  Heb.,  .  .  .  Woe  to  them  that  sew  together  cush- 
ions (so  Ges.,  under  Jest,)  on  every  joint  of  the  hands,  (i.  e.,  says 
Ges.,  under  atsil,  every  knuckle,  hyperbolical,  says  he,  to  express 
the  extreme  luxury  of  the  females,)  and  make  those  msphhut,  quilts, 
or,  cushions,  upon  head,  of  every  talluess,  [I  have  seen  pictures  of 
English  ladies  of  some  centuries  ago,  with  such  tall  head-cushions,] 
to  lay  snares  for,  or,  to  catch,  en-phshs.  Whether  en-phshs  of  peo- 
ple of  me  will  ye  lay  snares  for,  or,  catch ;  u,  or,  or,  and,  en-phshs 
thus  will  ye  cause  to  live  ?  The  Gr.  has  psitchas,  .  .  .  2->siichai,  .  .  , 
psuchas :  The  Lat.  has  animas  three  times  :  The  Douay  is,  Wo  to 
them  that  sew  cushions  under  every  elbow  :  and  make  pillows  for 


202  THEOLOGY   OF   THE   BIBLE. 

the  heads  of  persons  of  every  age  to  catch  souls :  and  when  they 
caught  the  souls  of  my  people,  they  gave  life  to  their  souls :  Ital., 
Woe  to  them  that  sew  little  bolsters  to  all  the  armholes,  and  that 
make  crusts  ujjon  the  head  (of  ^:>erso?is)  of  every  stature,  or,  size,  to 
hunt  anime.  Will  ye  hunt  the  anime  of  my  people,  and  will  ye 
save  your  own  anime  ?  See  E.  V. 

Ezek,  13  :  19;  Heb.,  ...  to  slay  en-phshs  which  not  should  be 
put  to  death,  and  to  save  alive  en-phshs  which  not  should  be  kept 
alive :  Gr., psuchas^  twice :  Lat,,  animas,  twice :  Ital.,  anhne^  twice: 
Douay,  and  E.  V.,  sov.ls,  twice. 

Ezek.  13:  20;  Heb.,  ew-;^/isAs,  three  times :  GrY.,  psuchas,  three 
times :  Lat.,  animas,  three  times :  Ital.,  anime,  twice,  [adding] 
which  ye  hunt :  Douay,  Behold  I  (declare  against)  your  cushions, 
wherewith  you  catch  flying  souls:  and  I  will  tear  them  off  from 
your  arms :  and  I  will  let  go  the  souls  that  you  catch,  the  souls 
that  should  fly.     See  E.  V. 

Ezek.  13  :  21 ;  E,  V.j  Your  kerchiefs  also  will  I  tear,  and  deliver 
my  people  out  of  your  hand ;  and  they  shall  be  no  more  in  your 
hand  to  be  hunted;  {^people,  in  this  verse,  is  equivalent  to  en-phshs 
in  the  preceding  verses,] 

Ezek,  14:  14;  E,  V.,  Though  these  three  men,  Noah,  Daniel, 
and  Job  were  in  it,  they  should  deliver  (but)  their  own  souls,  [i.  e,, 
themselves:  The  idea  of  a  corporeal,  breathing  man  delivering 
what  orthodoxy  calls  his  soul  is  ludicrous,]  The  Heb.  is,  en-phsh  of 
them :  The  Gr.  does  not  use  psuche  here.  It  gives,  simj^ly,  them- 
selves, for  the  Heb,  en-phsh  of  them :  Lat.,  their  anbnas :  Ital,, 
they  should  deliver  (only)  their  persons :  Douay,  they  shall  deliver 
their  own  souls,  &c. 

Ezek.  14 :  16  ;  E,  V.,  (Though)  these  three  men  (were)  in  it,  .  .  . 
thei/  only  shall  be  delivered. 

Ezek.  14 :  18 ;  E.  V.,  Though  these  three  men  (were)  in  it,  .  .  ., 
but  ihei/  only  shall  be  delivered  themselves. 

Ezek.  14  :  20;  E.  V.,  Though  Noah,  Daniel,  and  Job,  (were)  in 
it,  ... ,  they  shall  (but)  deliver  their  own  souls,  Heb.,  en-phsh  of 
them :  Gr.,  the  psuchas  of  them  :  Lat,,  their  animas :  Ital.,  they 
(only)  should  deliver  their  persons:  Douay,  but  they  shall  only 
deliver  their  own  soxds,  &c. 

Ezek.  16  :  5 ;  Heb.,  .  .  .  b,  in,  loathing  Qi  en-phsh  of  thee  :  Gr., 
of  the  psuche  of  thee :  Lat.,  of  thy  anima :  Ital,,  through,  or,  by, 
the  scorn  in  which  other  had  thy  person  :  Douay,  in  the  abjection 
of  thy  soul :  E,  V.,  to  the  loathing  of  thy  person. 


THEOLOGY   OF  THE   BIBLE.  203 

Ezek.  16 :  27 ;  Heb., .  .  .  and  I  will  give  thee  to  en-phsh  of 
hating  thee:  Gr.,  to psuchas  of  hating  thee  :  Lat.,  I  will  give  thee 
to  animas  of,  &c. :  Ital.,  and  thee  I  have  abandoned  to  the  voglia, 
loill,  of,  &c. :  Douay,  and  I  will  delivei*  thee  up  to  the  will,  &c. : 
E.  v.,  and  have  delivered  thee  unto  the  will  of  them,  &c. 

Ezek.  17:  17;  Heb.,  .  .  .  I,  for,  ekrtt,  [from  krt,]  to  extirpate, 
destroy,  cut  oiF,  cause  to  fail,  perish,  en-phshs  many  :  Gr.,  j^suchas : 
Lat.,  animas:  Douay,  to  cut  off" many  souls:  Ital.,  to  destroy  many 
anime:  E.  V.,  to  cut  off  many  joersoj^s.  [Why  did  James's  Ecclesi- 
astics give  joerso^is  Here?  The  Ital.  is,  anime ;  the  Lat.,  animas: 
the  Douay,  souls;  the  Gr.,  psuchas/  the  Heb.,  en-phshs.  True, 
persons,  corporeal,  breathing  persons,  is  the  meaning ;  not  the  or- 
thodox soul,  which  orthodoxy  says  is  the  person  ;  an  item  of  ortho- 
dox teaching  which  the  reader  of  the  foregoing  pages  sees  to  be  a 
sheer  perversion.     But  why  avoid  the  idiom  here  ?] 

Ezek.  17  :  20  ;  E.  V.,  ...  he  shall  be  taken  in  my  snare, 

Ezek.  18  :  4;  Heb.,  Lo,  every  of  those  en-phshs,  to  me  they;  as 
en-phsh  of  that  father,  u,  even,  so  en-phsh  of  that  son,  to  me  they : 
that  en-phsh  which  sinneth,  she  shall  die :  Gr.,  That,  or.  For,  all 
hai,  those,  psuchai  mine  are ;  as  the  psuche  of  that,  or,  the,  father, 
so  also,  or,  even,  ihQ  psuche  of  that,  or,  the,  son,  mine  are;  he,  that, 
psuche  he,  which,  sinneth,  she  shall  die, 

Ezek.  18  :  5  ;  E.  V.,  But  if  a  man  be  just, .  .  .  ;  v.  9,  E.  V.,  .  .  . 
he  shall  surely  live ;  v.  13,  E.  V.,  .  .  .  shall  he  then  live  ?  he  shall 
not  live  :  .  .  .  ;  he  shall  surely  die  ;  his  blood  shall  be  upon  him. 

Ezek.  18:  20  ;  Heb.,  That  en-phsh  which  sinneth,  she  shall  die : 
Gr.,  that  psuche  which :  Lat.,  anima,  which  :  Ital.,  The  person  that 
shall  have  sinned :  Douay,  The  soul  that  sinneth,  the  same  shall 
die:  E.  V.,  The  sowUhat  sinneth,  it  shall  die.  v.  21,  E.  V.,  But 
if ...  ,  he  shall  surely  live,  he  shall  not  die.  v.  22,  ...  ,  E,  V., 
.  .  . ,  in  his  righteousness  that  he  hath  done  he  shall  live. 

Ezek.  18  :  27  ;  Heb., .  .  .  and  doeth  mshphth,  judgment,  or,  that 
v/hich  is  right,  and  justice,  [i.  e.,  justness,]  he  en-phsh  of  him  shall 
cause  to  live  again,  or,  call  back  to  life :  Gr.,  the  psuche  of  him : 
Lat.,  he  shall  quicken  [i.  e.,  make  alive]  his  anima :  Ital.,  he  shall 
cause  to  live  his  anima :  Douay,  he  shall  save  his  soitl  alive  :  E.  V., 
he  shall  save  his  soul  alive. 

Ezek,  18  :  31  ;  Heb,,  .  .  ,  and  make  to  you  lb  new,  u,  and,  or,  yea, 
ru-ach,  breath,  new  :  Gr,,  Jcardia,  snidpneuma  :  Lat.,  cor,  and  spiri- 
tus :  Ital.,  a,  cuore  r\ew,  a,nd  a.  spirito  new:  Douay,  and  make  to 
youi-selves  a  new  heart  and  a  new  spirit :  E.  V.,  a  new  heart  and  a 


204  THEOLOGY   OF   THE   BIBLE. 

new  spirit:  [spirit,  Helb.,  ru-ach,  breath,  for  disposition,  state  of 
feeling,  is  merely  cumulative  here,  as  is  the  E.  V.  word  soul  added 
to  heart :  they  add  nothing  but  emphasis.] 

Ezek.  20 :  7  ;  E.  V.,  .  .  .  and  defile  not  yourselves,  &c.  [We 
have  had,  defile  not  en-phsh  of  you,]  and  see  v.  18,  and  31. 

Ezek.  21  :  6 ;  E.  V.,  Sigh  therefore,  .  .  .  ,  and  with  bitterness 
sigb,  &c.  [Here  is  bitterness  of  en-phsh,  breath;  which  we  have 
had  before.     How  sigh  but  with  en-phsh  ?'\ 

Ezek.  21  :  V;  In  the  Heb.  the  verse  is  12  ;  Heb.,  .  .  .  and  shall 
melt,  or,  be  made  fearful,  every  lb, .  .  .  u,  yea,  br,  and,  shall  be  fee- 
ble, or,  shall  fail,  or,  go  out  as  a  lamp,  every  ru-ach,  breath:  Gr., 
V.  7,  shall  be  enfeebled  every  Jcardia,  .  .  Jcai,  yea,  or,  and,  ehpsuxei, 
[compounded  of  eJc,  out,  and  psucho,  to  breathe,]  shall  breathe  out, 
lose  breath,  faint,  exspire,  every  flesh,  Jcai,  yea,  or,  and,  QYOxypnevr 
ma,  breath :  [There  are  two  Heb.  verbs,  khh  and  kee  ;  and  the 
Heb.  letters  h  and  e  are  so  much  alike  that  errors  have  occurred  by 
copyists  mistaking  one  for  the  other.  The  Heb.  verb  hhh  is  defined, 
to  payit,  used  in  the  Ital.  for  breathe  out,  exspire.  The  other  Heb. 
verb,  kee,  is  defined,  to  be  feeble,  to  fail  in  strength,  to  go  out  as  a 
lamp.  The  Hebrew  translators  into  Greek  took  the  Heb,  verb  used 
here  to  be  khh,  and  it  would  seem  that  must  have  been  the  word  in 
the  manuscript  from  which  they  translated.]  The  Lat.  m  Ezek.  is 
21 :  7  ;  and  gives,  tahescet,  shall  melt,  or,  pine  away,  every  cor,  .  .  . 
et,  even,  shall  be  made  weak  every  spiritics,  breath :  Douay,  v.  7, 
and  every  heart  shall  melt,  .  .  .  ,  and  every  spirit  shall  faint :  Ital., 
V.  12,  and  every  cuore  shall  be  melted,  or,  dissolved, .  .  .  ,  and  every 
spirito  shall  faint,  [literally  shall  become  less ;  but  defined,  shall 
faint.]  See  E.  V.,  v.  7.  [The  Greek  verb  ekpsucJio  used  in  this  v., 
is  the  same  verb  used  in  Acts  5 :  5  and  1 0,  in  each  of  which  the 
Rheims  Romish  version  has,  gave  up  the  ghost ;  and  in  each  of 
which  the  E.  V.  has,  gave  up  the  ghost.] 

Ezek.  21 :  15  ;  Heb.  v.  20  ;  Heb.,  .  .  .  that  may  flow  down  (fig- 
uratively, says  Ges.,  under  mug,  for,  be  dissolved  with  fear  and 
alarm,  citing  this  verse,)  lb,  the  heart,  soul,  mind. 

Ezek.  22 :  25 ;  Heb.,  .  .  .  like  lion  roaring  tearing  prey,  en-phsh 
they  have  eaten,  or,  devoured:  [i.  e.,  they  have  devoured  men,  or, 
persons,  and  so  Ges.  says,  under  en-phsh,  citing  this  verse.] 

Ezek.  22  :  27 ;  E.  V.,  .  .  .  like  wolves  ravening  the  prey,  to  shed 
blood,  (and)  to  destroy  souls:  [The  Douay,  and  the  Ital.,  and  the 
E.  v.,  interpolate  and.  Was  it  an  efibrt  to  destroy  the  parallelism? 
To  shed  blood,  and  to  destroy  soul,  i.  e.,  breath,  mean  the  same.] 


THEOLOGY   OF   THE   BIBLE.  205 

The  Heb.  in  the  verse  is,  to  pour  out  blood,  to  cause  to  be  lost,  or, 
to  perish,  en-phshs :  The  Gr.  gives  here,  simply,  to  pour  out  blood, 
without  using  the  parallel  clause  with  en-phsh,  Gr.,  psuche:  [To 
pour  out  blood  gives  the  whole  sense.]  The  Lat.  gives,  to  pour  out, 
or,  shed,  blood,  et,  even,  to  abolish,  cause  to  be  lost,  animas :  Ital., 
pouring  out,  or,  spilling,  the  blood  (e)  destroying  the  anime  :  Dou- 
ay,  to  shed  blood  (and)  to  destroy  souls:  E.  V.,  the  same. 

Ezek.  23:  17;  Heb.,  en-phsh  of  her:  Gr.,  the  psuche  of  her: 
Lat.,  anima  of  her :  Douay,  her  soul  was  glutted  with  them :  Ital., 
her  mind  was  taken  away  from  them  :  E.  V.,  her  mind  was  alien- 
ated from  them. 

Ezek.  23:  18;  Heb.,  en-phsh  of  me,  twice:  Gr.,  the  psuche  of 
me,  twice  :  Lat.,  my  anima,  twice  :  Douay,  my  soul,  twice  :  Ital., 
my  m^ind:  E.  V.,  my  m,ind,  twice.  (Ges.,  under  en-pthsh,  says,  it 
is  used  for  sexual  desire,  appetite,  citing  this  verse.) 

Ezek.  23  :  22  ;  Heb.,  en-phsh  of  thee :  Gr.,  XkiQpmche  of  thee  : 
Lat.,  thy  anima:  Douay,  thy  soul:  Ital.,  thy  mind:  E.  V.,  thy 
'mind. 

Ezek.  23  :  28  ;  Heb.,  I  will  give  thee  into  hand  of  whom  [i.  e., 
them  whom]  thou  hatest,  into  hand  of  them  from  whom  is  alienated 
en-phsh  of  thee :  [equivalent  to  the  clause,  them  whom  thou  hatest ; 
and  we  have  frequently,  whom  en-phsh  of  me  hateth.]  The  Gr.  has, 
th.e psuche  of  thee:  Lat.,  thy  anima:  Douay,  thy  soul:  Ital.,  thy 
mind :  E.  V.,  thy  m.ind. 

Ezek.  24  :  16  ;  Heb.,  ...  I  take  from  thee,  m,hmd,  the  object  of 
desire,  of  eyes  of  thee. 

Ezek.  24  :  21 ;  Heb.,  .  .  .  mhmd,  the  object  of  desire,  of  eyes  of 
you,  u,  yea,  mlitnl,  the  object  of  desire,  of  en-phsh,  breath,  breath- 
ing after,  of  you :  Ges.,  for  mhml,  gives,  "  that  to  which  one's  de- 
sire is  turned,"  citing  this  verse :  Gr.,  the  p)suchai  of  you :  Lat., 
your  anima :  Ital.,  the  desire  of  your  eyes,  e  the  tenderness,  or, 
love,  [i.  e.,  the  object  of  the  tenderness,  or,  love]  of  your  a7iime: 
Douay,  the  thing  that  yoiir  eyes  desire,  and  for  which  your  soid 
feareth :  E.  V.,  the  desire  of  your  eyes,  and  that  which  your  soid 
pitieth. 

Ezek.  24 :  25  ;  Heb., ...  in  day  I  take  from  them  .  .  .  mhmd, 
the  object  of  desire,  of  eyes  of  them,  u,  even,  Qusha  en-phsh  m,  that 
to  which  lifts  itself  up  en-phsh  of  them:  (i,  e.,  desires,  says  Ges., 
under  msha,  citing  this  verse :)  Gr.,  the  elation,  or,  pride,  of 
\}a&  psuche  of  them :  Lat.,  and  the  desire  of  their  eyes,  upon  which 
rest  with  delight  anima.e  of  them :  Douay,  and  the  desire  of  their 


206  THEOLOGY   OF   THE   BIBLE. 

eyes,  upon  which  their  souls  rest,  their  sons  and  their  daughters  : 
Ital.,  the  desire  of  their  eyes,  and  the  intent  of  their  anime:  E.  V., 
the  desire  of  their  eyes,  and  that  whereupon  they  set  their  minds, 
their  sons,  &c. 

Ezek.  25  :  6  ;  Heb.,  .  ,  .  and  hast  rejoiced  in  all  pride  of  thee  5, 
with,  en-phsh :  (see  Ges.,  under  shath,  citing  this  verse,  and  others.) 
Gr.,  and  hast  rejoiced  out  of  psuche  of  thee :  Lat.,  out  of  all  affec- 
tion: Ital.,  and  hast  rejoiced  in  mind:  Douay,  and  hast  rejoiced 
with  all  thy  heart  against  the  land  of  Israel :  E.  V.,  and  hast  re- 
joiced in  heart  with  all  thy  despite  against  the  land  of  Israel. 

Ezek,  25  :  15  ;  Heb., .  .  .  ,  and  inqmu  nqm,  were  avenged  ven- 
geance, in  shath,  arrogance,  of  en-phsh :  [i.  e.,  and  avenged  them- 
selves in  arrogance  of  en-phsh,  breath  :]  Ges.,  under  the  verb  nqm, 
to  revenge,  to  take  vengeance,  says:  "The  primary  idea  is  that  of 
breathing  forcibly:  compare,  says  he,  the  kindred  verb  w/im," 
[sound  it  en-chin,  an  onomatopoietic,  before  given  :  hence  we  have 
the  phrases  "  breathed  vengeance,"  "  breathed  out  slaughter,"  &c. 
For  the  rendering  of  the  Hebrew  given  above  see  Ges.,  nqm,  and 
^Aa^A,  under  both  of  which  he  cites  this  verse  and  others:]  The 
Gr.  has  in  the  verse,  out  of  psuche:  Lat.,  with  whole  mind :  Ital., 
and  have  taken  vengeance  in,  or,  by,  contempt  with  delight:  Dou- 
ay, and  have  revenged  themselves  with  all  their  mind:  E.  V.,  and 
have  taken  vengeance  with  a  despiteful  heart. 

Ezek.  27  :  13;  Heb., .  .  .  they  trafficked  b,  in,  en-phsh  of  men: 
Gr.,  in psuchais  of  men  [i.  e.,  in  men]  :  The  Lat.  does  not  use  its 
word  anima  here ;  it  gives,  simply,  slaves :  Douay,  slaves :  Ital., 
with  anime  human  :  E.  V.,  they  traded  t\\Q  2)ersons  of  men. 

Ezek.  27 :  31  ;  Heb., .  .  .  and  they  shall  weep  for  thee  with  bit- 
ter en-phsh :  This  verse  is  omitted  in  my  copy  of  the  Greek :  Lat., 
with  bitterness  of  anima :  Douay,  with  bitterness  of  soul :  Ital., 
with  bitterness  oimind :  E.  V.,  with  bitterness  oi  heart. 

Ezek.  32 :  10 ;  Heb.,  .  .  .  man  for  en-phsh  of  him :  the  Gr.  does 
not  use  psuche  here  ;  it  gives,  expecting  the/a^^  of  them :  Lat.,  every 
one  for  his  anima:  Ital.,  and  every  one  of  them  shall  be  affrighted 
at  every  moment  in  his  mind :  Douay,  and  they  shall  be  astonished 
on  a  sudden,  every  one  for  his  own  life :  E.  V.,  and  they  shall  trem- 
ble at  (every)  moment,  every  man  for  his  own  life. 

Ezek.  33 :  5;  Heb.,  Sound  of  that  trumpet  he  heard  u,  but,  was 
not  admonished,  or,  took  not  heed ;  blood  of  him  on  him  shall  be ; 
but  he  that  was  admonished,  or,  took  heed,  en-phsh  of  him  hath  res- 
cued, or,  caused  to  escape:  Gr.,  the  ^:?s2<c/ig  of  him  hath  taken  out: 


THEOLOGY    OF   THE   BIBLE.  207 

[i.  e.,  has  restored:]  Lat.,  shall  save  his  anima :  Ital.,  would  have 
delivered,  or,  saved,  his  life :  Douay,  shall  save  his  life :  E.  Y.,  shall 
deliver  his  soul,  [i.  e.,  himself,] 

Ezek.  33:  6;  Heb., ...  w,  so  that,  come  sword  and  take  away 
from  them  en-phsh:  Gr.,  psuche:  Lat.,  animam :  Douay,  and  cut 
off  a  soul  from  among  them :  Ital.,  and  catch  (any)  person  from 
among  them  :  E.  V.,  and  take  (any)  person  from  among  them. 

Ezek.  33:9;  Heb.,  ...  he  in  sin  of  him  shall  die ;  but  thou  en- 
phsh  of  thee  shall  have  caused  to  be  snatched,  or,  delivered,  from 
danger:  Gr,,  thine  own  psuche:  Lat.,  but  thou  hast  extricated  thy 
anima:  Ital.,  but  thou  shalt  have  saved,  or,  delivered,  thy  anima: 
Douay,  but  thou  hast  delivered  thy  soul:  E.  V.,  but  thou  hast  de- 
livered thy  soul^  [i.  e.,  thyself.] 

Ezek.  34  :  2  ;  Heb.,  . .  .  Woe  shepherds  of  Israel  who  feed  them- 
selves !  (equivalent,  says  Ges.,  under  at^  to,  feed  en-phsh  of  them, 
citing  passages.) 

Ezek.  36  5  ;  Heb.,  ...  J,  in,  or,  with,  gladness  of  every  lb,  5,  in, 
or,  with,  shath,  arrogance,  of  en-phsh:  Gi\,  S'piivmng psuchas  :  Lat., 
with  joy  and  all  cor  and  from  mind:  Douay,  with  joy,  and  with 
all  the  heart,  and  with  the  mind:  Ital.,  with  joy  of  all  the  cuore,  (e) 
with  contempt  of  mind:  E.  V.,  with  the  joy  of  all  (their)  heart, 
with  despiteful  minds :  (Ges.,  under  en-p)hsh,  says,  it  is  used  to  ex- 
press contempt,  citing  this  verse,  and  Isai.  49  :  *?.)  [The  breath  of 
contempt  is  a  very  significant  expression.  The  Lat.,  Ital.,  Douay, 
and  E.  V^.,  would  say,  the  spirit  of  contempt.] 

Ezek.  38:  10;  Heb.,  lb,  Gr.,  kardia:  Lat.,  cor:  Ital.,  cuore: 
E.  v.,  mind. 

Ezek.  39  :  19 ;  Heb.,  w,  yea,  ye  shall  eat  to  satiety.  [We  have 
en-pJish  satiated  with  fat,] 

Ezek.  40 :  4  ;  Heb.,  lb:  Gr.,  kardia:  Lat.,  cor:  Ital.,  mind: 
Douay,  and  E.  V.,  heart. 

Ezek.  44  :  25  ;  Heb.,  And  to  dead  man  they  shall  not  enter : 
Gr.,  And  on,  or,  at  psychen  of  man :  [The  Gr.  here  uses  the  Heb. 
idiom  used  in  Lev.  21  :  11,  and  other  verses.] 

Ezek.  47:9;  Heb.,  And  it  shall  be,  or,  occui-,  every  en-phsh 
chay-ah  which  shall  creep  to  wherever  shall  come  there  the  streams, 
shall  live,  u,  yea,  or,  and,  there  shall  be  of  those  fish  multi]3lied  ex- 
ceedingly, because  shall  come  there  those  waters  :  Gr.,  And  it  shall 
be,  every  psuche  ton  zoon,  breath  of  those  breathing  creatures,  &c. : 
Lat.,  every  anima  living :  Ital.,  every  animal  living  :  Douay,  And 
every  living  thiny :  E.  V.,  every  thing  that  liveth — [Here  again,  we 


208  THEOLOGY    OF   THE   BIBLE. 

learn  that  a  fish  is  called  en-phsh  ehay-ah,  the  same  two  words 
used  in  Genesis  2:7.] 


DANIEL 


Daniel  does  not  use  the  Hebrew  idiom  en-phsh  chay-ah  nor  the 
Heb.  word  en-phsh:  and  the  Gr.  does  not  use  the  i^iovo. psuche  zosa, 
nor  the  word  psuche  ;  nor  the  does  the  Douay,  or  the  E.  V.  use  the 
word  soul.  In  5  :  23,  nshme  is  used ;  see  that  verse,  given  in  its 
place.  The  writer  of  Daniel  uses  literal  language,  instead  of  the 
idiom :  as  in  the  following  verses : 

Dan.  1  :  8  ;  E.  V.  But  Daniel  purposed  in  his  heart  (Heb.  lb) 
that  he  would  not  defile  himself  with  the  portion  of  the  king's  meat. 

Dan.  1 :  10  ;  E.  V.,  .  .  .  then  shall  ye  make  (me,  inserted,  why  ?) 
endanger  my  head  to  the  king,  [il/y  head  means  myself,  or,  my 
life^  equivalent  to  en-phsh  of  me.] 

Dan.  2  :  23  ;  E.  V., .  .  .  what  we  desired  of  thee. 

Dan.  4:9;  the  E.  V.  is  v.  12 ;  Heb,, .  .  .  and  of  it  was  fed  every 
flesh,  [i.  e.,  every  breathing,  living,  flesh,  equivalent  to,  every  en- 
phsh  :  and  hody  is  frequently  used  for  the  whole  living  person. 
Flesh,  or  body,  and  en-phsh  are  the  two  component  parts  of  the 
breathing  creature ;  and  each  is  used,  by  Synecdoche,  for  the  whole 
living  person.]  The  Gr.,  the  Lat.,  and  the  Douay,  are  v.  9  :  The 
Gr.  is,  every  flesh  :  Douay,  all  flesh :  The  Ital.  is  v.  12,  every  flesh : 
E.  v.,  V.  12,  all  flesh,  &c. 

Dan,  4  :  24;  E.  V.,  .  .  .  Zjjraised  him  that  liveth  forever. 

Dan.  5  :  22  ;  E.  V.,  And  thou  ,  .  .  hast  not  humbled  thine  heart, 
(Heb.  Ih.) 

Dan.  5:23;  Heb,,  But  against  Lord  of  heavens  hast  exalted,  or, 
lifted  up,  thyself ;  .  .  .  tt,  but,  to  God  of  whom  nshm.e,  the  breath, 
in  hand  of  him,  and  all  ways  of  thee,  to  him  not  hast  thou  vowed: 
Gr.,  kai,  but,  the  God  of  whom  the  pnoe,  breath,  of  thee  in  hand  of 
him,  and  all  the  ways  of  thee,  him  not  hast  thou  praised  :  For  the 
Gr.  pnoe,  Heb.  nhsme,  in  the  verse,  the  Lat.  gives  flatus,  breath, 
and  the  Douay  gives  breath :  the  Douay  being,  but  the  God  who 
hath  thy  breath  in  his  hand,  and  all  thy  ways,  thou  hast  not  glori- 
fied :  The  Ital.  is,  in  whose  hand  is  thy  anima :  [giving  anima, 
where  the  Douay  has  breath,  the  'h^i.  flatus,  the  Gv.,pnoe,  the  Heb. 
nshme :  thus  again  shewing,  that  en-phsh  and  nshme   mean  the 


THEOLOGY   OF  THE   BIBLE.  209 

same  ;  and  that  they  both  mean  breath.  ]  The  E.  V.  is,  and  the  God 
in  whose  hand  thy  breath  (is),  and  whose  (are)  all  thy  ways,  hast 
thou  not  glorified. 

Dan.  6  :  18  ;  E.  V.,  Then  the  king  went  to  his  palace,  and  pass- 
ed the  mght  fasting :  [We  have  h^^  fasting  expressed  by  depress- 
ing, oppressing,  en-phsh,  the  breath.] 

Dan.  8:4;  Heb.,  ...  ^<,  but,  he  did  according  to  the  pleasure, 
or,  will,  of  him :  Gr.,  according  to  the  thelema,  will,  desire,  of  him  : 
Lat.,  according  to  his  voluntatem,  will,  desire :  Douay,  according  to 
his  own  will :  Ital.,  e  he  did  that  which  to  him  pleased :  E.  V.,  but 
he  did  according  to  his  will.  [We  have  had  loill^  and  pleasure^  in 
the  Ital.,  and  the  E.  V.,  where  the  Heb.  is  en-phsh.^ 

Dan.  8  :  27  ;  Heb.,  And  I  Daniel  neiiii,  [from  the  verb  nee,  see 
Ges.,  nee  and  net,  and  citations,]  lamented,  and  was  sick  days:  Lat., 
was  faint,  and  was  sick  during  days :  E.  V.,  And  I  Daniel  fainted, 
and  was  sick  (certain)  days.     [We  have  en-phsh  fainted.] 

Dan.  9 :  3 ;  E.  V., ...  to  seek  .  .  .  with  fasting. 

Dan.  9  :  7 ;  E.  V., .  .  .  because  of  their  trespass  that  they  have 
trespassed  against  thee.     [We  have  had  en-phshs  trespassing.] 

Dan.  10  :  12  ;  Heb., .  .  .  from  the  first  day  that  thou  gavest  lb 
of  thee  to  understand,  and  afilictedst,  or,  depressedst,  thyself  [We 
iiave  had,  afflict,  depi'ess,  en-phsh  of  thee.] 

Dan.  11 :  12  ;  Heb.,  .  .  .  shall  be  exalted,  or,  lifted  up,  lb  of  him. 
[The  Heb.  Avord  en-phsh,  for  which  the  Gr.  word  generally  is  psuche, 
and  the  Lat.  and  Ital.  generally  anima,  and  the  Douay,  and  E.  V.,  so 
frequently  soid,  does  not  occur  in  Daniel :  showing  that  these  words 
are  not  at  all  necessary  in  Scripture  writings.  Daniel,  and  other 
Scripture  writers,  do  not  use  the  Heb.  idiom  with  en-phsh,  but  use 
literal  language  instead :  The  Heb.  word  nshme  appears  once  in 
Daniel,  ch.  5 :  23 ;  and  for  it,  the  Gr.  gives  pnoe,  and  the  Ital., 
anima,  (Graglia,  soul^  and  the  Jj^i.,  flatus,  breath;  the  Douay,  and 
the  E.  v.,  breath.  And  we  have  had  elsewhere,  E.  V,  soul  for  the 
Ital.  anima.^ 


HOSEA. 

Hos.  1:6;  Heb., .  .  .  but  taking  away  I  will  take  away  them : 
(i.  e.,  says  Ges.,  under  nsha,  take  away  from  life,  destroy,  citing 
14 


210  THEOLOGY   OF   THE   BIBLE. 

Job.  32  :  22.)     [It  is  equivalent  to  the  frequent  expression,  slay,  or, 
kill,  en-phsh.'\  * 

Hos.  2  :  3  ;  E.  V.,  .  .  .  and  slay  her  with  thirst.  [We  have  had, 
thirsty  en-phsh.^ 

Hos.  4:3;  Heb.,  .  .  .  w,  yea,  even  fishes  of  that  sea  shall  be 
taken  away :  Ges,,  under  asph,  to  take  away,  cites  Ps.  104:  29: 
[The  Heb.  there  is,  thou  takest  away  ru-ach,  the  bi-eath,  {ru-ach  is 
the  word  for  which  the  Lat.  so  frequently  gives  spiritus,  and  the 
Ital.  spirlto,  and  the  Douay,  and  the  E.V,,  spirit^  of  them,  ighuoun^ 
they  exspire,  breathe  out,  breathe  their  last :]  Ges.  renders  the 
Heb.  in  Ps.  104:  29,  thus:  thou  takest  away  their  hreath,  [Heb. 
ru-ach,'\  they  expire.  [Ps.  104 :  29  relates  to  the  things  creeping 
innumerable,  both  small  and  great  beasts,  spoken  of  in  Ps.  104  :  25: 
So  that  fishes  in  the  sea  have  ru-ach,  breath,  Lat.,  spiritus,  Ital., 
spirito,  Douay,  and  E.  Y.,  a  spirit,  to  be  taken  away ;  and  they  also 
ghuou,  breathe  out,  exspire,  give  up  the  ghost ;  this  last  being  the 
E.  V.  phrase  so  often  used  where  the  Heb.  has  this  single  verb 
ghuo.] 

Hos.  4:8;  Heb.,  Sins,  or,  sacrifices  for  sin,  of  people  of  me  they 
eat,  and  to  depravity  of  them  lift  up  en-phsh  of  them  :  (i.  e.,  Ges. 
says,  under  nsha,  wish  for,  desire,  citing  this  verse,  and  Deut.  24 : 
15  ;  Prov.  19 :  18  ;  Ps.  24  :  4  ;  especially,  says  he,  to  Jehovah ;  i.  e., 
says  he,  anxiously  long  for  the  aid  of  God  ;  citing  Ps.  25  :  1 ;  86  : 
4  ;  143  :  8.)  The  Gr.  in  Hos.  4  :  8  is,  the  psuchas  of  them:  Lat., 
anhnas  of  them :  Douay,  lift  up  their  souls  to  their  iniquity  :  Ital., 
and  have  the  mind  intent  to  their  iniquity :  E.  V.,  and  set  their 
heart  on  their  iniquity.  (And  Ges.,  under  ?isha,  gives,  "  lb  of  me 
has  lifted  me  up,"  i.  e.,  says  he,  it  incites  me  to  somethmg,  i.  e., 
says  he,  I  am  ready  and  prepared  to  do  something,  citing  Exod.  35 : 
21,  26  ;  36  :  2,  and  2  Kings  14  :  10,  where  he  renders,  "thy  heart 
[Heb.  lb]  has  lifted  thee  up,"  i.  e.,  says  he,  thou  liftest  up  thyself; 
thou  art  proud.)  [Thus  it  appears  plainly,  that  lb  and  en-phsh  are 
used  to  express  the  same  thing.] 

Hos.  7  :  13  ;  E.  v.,  ...  the^/  have  transgressed  against  me: 
though  I  have  redeemed  them,  yet  they  liave  spoken  lies  against 
me.  [Here  we  have  what  is  elsewhere  called  a  lying  ru-ach,  breath, 
E.  v.,  lying  spirit.] 

Hos,  8  :  3  ;  E.  V.,  .  .  .  the  enemy  shall  pursue  him.  [We  have 
had,  pursue  en-phsh  of  him.] 

Hos.  9:4;  Heb.,  .  .  .  food  of  them  for  en-phsh  of  ihem :  Gr.,  for 
psuchais  of  them:  Lat.,  because  bread  of  them  to,  or,  for,  anima  of 


THEOLOGY   OF  THE   BIBLE.  211 

them:  Douay,  for  their  bread  is  life  for  their  soul:  Ital.,  for  their 
food  (is)  for  their  jt?e?'sons ;  E.  V.,  for  their  bread  for  their  soul^  &c. 

Hos.  12:8;  Heb., ...  I  have  acquired  to  me  aun,  strength :  (so 
Ges.,  aun,  citing  this  verse  and  others.)  Gr.,  I  have  found  ana- 
psxichtn^  fetching  breath,  to  myself:  [anapsuche  is  compounded  of 
ana,  in,  and  josz^cAo,  to  breathe,  in-breathing,  the  idea  being,  breath- 
ing freely ;  an  apt  expression  for  relief :]  The  Lat.  and  Douay  are, 
I  have  found  me  an  idol:  Ital.,  I  to  me  have  acquired  power,  or, 
riches  :  E.  V.,  I  have  found  me  out  substance. 

Hos.  13  :  6  ;  Heb., .  .  was  lifted  up,  or,  became  lofty,  ^5  of  them: 
Ital.,  their  cuore  was  exalted:  E.  V.,  their  heart  was  exalted. 

Hos.  14  :  2 ;  Heb,,  ...  so  that  we  may  pay  the  young  bullocks 
of  lips  of  us  :  (metaphorically  used,  says  Ges.,  under />Ar,  for  a  sac- 
rifice, even  when  ofl'ered  by  the  lips,  citing  this  verse.)  The  Greek 
here  is,  Jcai,  even  so,  we  will  render  fruit  of  lips  of  us :  Lat.,  and 
we  will  render  vitulos,  the  calves,  of  our  lips :  Douay,  and  we  will 
render  the  calves  of  our  lips :  Ital.,  e  we  (to  thee)  will  render 
bullocks,  with  our  lips :  E,  V.,  so  will  we  render  the  calves  of  our 
lips. 


JOEL. 

Joel  1  :  20 ;  Heb.,  gni,  yea,  or,  even,  cattle  of  field  torug  [from 
the  verb  orf/]  alik,  have  desired  to  thee  :  Ges.,  under  org,  to  desire, 
says  that,  followed  by  ol,  or  by  al,  [here  it  is  followed  by  al,]  it  is 
equivalent  to,  lift  up  en-phsh,  citing  this  verse,  and  Ps.  42  :  2,  E.V. 
V.  1,  [where  the  same  verb  org  is  used,  where  the  E.  V.  has  pant- 
eth.~\  The  Gr,,  the  Lat,,  and  the  Douay,  in  Joel  1 :  20,  are,  have 
looked  up  to  thee :  The  Ital.  is,  Also  the  beasts  of  the  field  have 
aspired  after  thee :  [i.  e.,  have  breathed  after  thee :]  E.  V.,  The 
beasts  of  the  field  cry  also  unto  thee. 

Joel  2  :  12 ;  Heb.,  .  .  .  turn  to  me  b,  in,  or,  with,  all  lb  of  you,  «, 
yea,  b,  in,  or,  with,  fasting. 

Joel  2:19;  Heb.,  ...  I  will  send  to  you  that  corn  and  that  new 
wine  and  that  oil,  and  ye  shall  be  satisfied  of  [i.  e.,  with]  them: 
[equivalent  to,  en-2)hsh  of  you  shall  be  satisfied,  given  by  other 
Scripture  writei's.] 

Joel  2  :  26;  E.  V.,  And  ye  shall  eat  in  plenty,  and  be  satisfied. 

Joel  2:28;  Heb., ...  I  will  pour  out,  or,  expend  profusely,  rn- 


212  THEOLOGY   OF    THE   BIBLE. 

acA,  the  breath,  [a  figure  for  divine  influence,]  of  me  upon  every 
fles.h :  [equivalent  to  every  en-phsh,  in  other  writers.]  Gr.,  from  the 
pneuma  of  me  upon  every  Jlesh :  Lat.,  I  will  pour  out  spiritutn  of 
me:  Ital,  (that)  I  will  pour  out  my  Spiritoxx^on  every  flesh:  Dou- 
ay,  (that)  I  will  pour  out  my  spirit  upon  all  flesh :  E.  V.,  (that)  I 
will  pour  out  my  Spirit  upon  all  flesh ;  [God  is  the  Holy.  His 
breathy  therefore,  is  the  breath  of  holiness ;  the  Holy  Spirit,  Holy 
Ghost,  of  the  New  Testament.  Joel  does  not  use  the  Heb.  word 
en-phsh.  He  uses  equivalent  language.  The  reader  perceives  where 
he  might  have  used  the  Hebraism, — the  Heb.  idiom.] 


AMOS. 

Amos  2  :  14 ;  Heb.,  .  .  .  w,  yea,  ghur^  the  strong,  not  shall  cause 
to  escape,  or,  deliver  from  danger,  en-phsh  of  him :  (i.  e,,  says  Ges., 
under  mlth,  the  verb  used  here,  preserve  his  life,  citing  1  Kings  1 : 
12 ;  2  Sam.  19  :  6  ;  Ps.  116 :  4.)  Gr.,  the  pmche  of  him:  Lat.,  not 
shall  save  his  anima :  Ital.,  nor  the  valiant  save  his  life :  Douay, 
neither  shall  the  strong  save  his  life:  E.  V.,  neither  shall  the  mighty 
deliver  himself. 

Amos  2  :  15 ;  Heb., .  .  .  u,  yea,  or,  even,  rider  of  that  horse  not 
shall  cause  to  escape  en-phsh  of  him:  Gv., /cai,  yea,  or,  even,  ho, 
that,  horseman  not  shall  save  from  peril,  or,  preserve,  the  psuche  of 
him :  Lat.,  et,  even,  ascender  of  horse  not  shall  save  his  anima : 
Ital.,  nor  who  rideth  horse  save  his  life :  Douay,  neither  shall  the 
rider  of  the  horse  save  his  life:  E.  V.,  neither  shall  he  that  rideth 
the  horse  deliver  himself. 

Amos  2:16;  Heb.,  And  strong  of  Ih  of  him,  &c,,  [i.  e.,  courage- 
ous, expressed  elsewhere  by,  strong  of  ru-aoh,  breath,  Lat.,  spiritus; 
and,  by  strong  of  en-phsh,  breath :  strong  breath,  being  a  Hebraism 
for  courage.] 

Amos  5 :  10  ;  E.  V., .  .  .  they  hate  .  . .  they  abhor  him.  [We 
have  en-phsh  hating,  abhorring.] 

Amos  6  :  V  ;  E.  V.,  Therefore  now  shall  they  go  captive.  [We 
have  had  en-phsh  carried  away  captive.] 

Amos  8 :  6 ;  E.  V.,  That  we  may  buy  the  poor  for  silver.  [We 
have  had  en-phsh  bought.] 

Amos  9 :  1  ;  E.  V., .  .  .  7ie  that  escapeth  shall  not  be  delivered. 


THEOLOGY   OF   THE   BIBLE.  213 

[We  have  had  en-phsh  not  escaped.  The  Doiiay,  and  E.  V.,  soul 
is  not  used  in  Amos  ;  nor  the  Ital.  anima  :  The  Lat.  anima  ;  Gr. 
psuche  ;  Heb.  en-phsh,  is  used  twice.] 


OB  ADI  AH. 


The  Douay,  and  E.  Y.  word  soul  is  not  used  in  Obadiah ;  nor  is 
the  Lat.  or  the  Ital.  anima  ;  nor  th«  Gr.  psuche  ;  nor  the  Hebrew 
en-phsh.     The  Hebraism  might  have  been  used  in  verse  14. 

In  V.  3  we  have,  Heb.  zdun^  the  swelling,  of  lb  of  thee  [i  e.,  thy 
pride,  or,  haughtiness]  hath  lifted  thee  up,  or,  elated,  thee :  Gr.,  the 
haughtiness  of  the  kardia  of  thee  hath  lifted  up,  or,  elated,  thee : 
Lat.,  and  Douay,  The  pride  of  thy  heart  hath  lifted  thee  up :  Ital., 
The  pride  of  cuore  hath  cheated  thee :  E.  V.,  The  pride  of  thine 
heart  hath  deceived  thee. 


JONAH. 

Jonah  1 :  14;  Heb., ...  let  us  not  ahd,  be  lost,  destroyed,  per- 
ish, for,  or,  on  account  of,  en-phsh  of  this  man :  Ges.,  under  abd, 
says,  "  it  is  used  of  men  and  other  living  creatures  as  perishing," 
citing  Ps.  37  :  20  ;  Job  4:11,  and  others:  Gr.,  for,  or,  on  account 
of,  the  psuche  of  this  man  :  Lat.,  concerning  anima  of  this  man  : 
Ital.,  for  the  life  of  this  man :  Douay,  let  us  not  perish  for  this 
man's  life :  E.  V.,  the  same. 

Jonah  2:2;  Heb., .  .  .  out  of  belly  of  shaul  cried  I :  Gr.,  out 
of  the  belly  of  hades:  Lat.,  out  of  the  belly  of  inferus:  Ital.,  from 
the  belly  of  the  sepolcro,  the  sepulchre :  Douay,  I  cried  out  of  the 
belly  of  hell :  E.  V.,  out  of  the  belly  of  hell,  (margin,  or,  the  grave) 
cried  I.    [It  was  the  fish's  belly.] 

Jonah  2 :  3  ;  E.  V., .  .  .  and  the  floods  compassed  me  about. 

Jonah  2:6;  Heb.,  Surrounded  me  water  even  to  en-phsh, 
breath:  Gr.,  Poured  round  about  me  water  even  to  psuche:  Lat., 
even  to  anima:  Ital.,  The  waters  have  surrounded  me  even  to  the 
anima:  Douay,  The  waters  compassed  me  about  even  to  the  soid: 


214:  THEOLOGY   OF   THE   BIBLE. 

E.  v.,  The  waters  compassed  me  about  (even)  to  the  soul :  [James's 
Ecclesiastics  should  not  have  put  even  in  Italics  here :  The  Ital., 
and  the  Lat.,  and  the  Gr.,  and  the  Heb.  words,  respectively,  are, 
even  to^ 

Jonah  2:6;  Heb., .  .  .  w,  but,  thou  hast  brought  up  from  shht^ 
the  pit,  sepulchre,  chay^  the  breath,  [or,  life,]  of  me  :  [i.  e.,  me ;] 
Ital.,  thou  hast  drawn  forth  from  the  fossa^  grave,  my  life :  Lat., 
thou  wilt  lift  up  from  corruption  my  life :  Douay,  thou  wilt  bring- 
up  my  life  from  corruption  :  E.  V.,  yet  thou  hast  brought  up  my 
life  from  corruption. 

Jonah  2:7;  Heb.,  In,  or,  at,  the  fainting  upon  me  e?i-phsh,  the 
breath,  of  me :  Gr.,  In,  or,  at,  the  failing,  or,  fainting,  or,  going 
out,  from  me  the  psuche  of  me  :  Lat.,  when  was  straitened,  or,  con- 
tracted, in  me  my  anima :  Douay,  When  my  soul  was  in  distress 
within  me :  Ital.,  when  my  anima  fainted  in  me  :  E.  V.,  When  my 
soul  fainted  within  me,  &c.  Ges.,  under  othph^  the  verb  used  here, 
and  which  he  defines,  to  languish,  to  faint,  says,  it  is  used  of  ru-ach^ 
and  o£  en-phsh,  citing  this  verse,  and  Ps.  77  :  3  ;  107  :  5  ;  142  :  3  ; 
143:  4. 

Jonah  4:3;  Heb.,  u,  And,  now,  Jehovah,  take,  I  pray  thee, 
en-phsh  of  me  from  me,  for  good  die  I  above  live  I :  Gr.,  take  the 
psuche  of  me  from  me,  for  good  the  to  die  me  than  to  live  me  :  [To 
take  en-phsh,  Gr.,  t\iQ psuche,  breath,  is  to  cause  death.]  Lat.,  take 
my  anim,a  from  me :  Ital.,  Now  therefore,  O  Lord,  take  from  me,  I 
pray  thee,  my  ariima :  Douay,  And  now,  O  Lord,  I  beseech  thee 
take  my  life  from  me :  for  (it  is)  better  for  me  to  die  than  to  live : 
E.  v..  Therefore  now,  O  Lord,  take,  I  beseech  thee,  my  life  from 
me,  for  (it  is)  better  for  me  to  die  than  to  live.  [Jonah  had  no  idea 
of  the  orthodox  soul,  which  orthodoxy  says  lives  after  death,  and 
says,  is  the  ever-living  jt?ersow.] 

Jonah  4:8;  Heb., .  .  .  u,  so  that,  he  languished,  (with  heat, 
says  Ges.,  under  olph,  citing  this  verse,)  and  desired  en-phsh  of  him 
to  die :  Ges.,  under  shal,  gives  the  Heb.  words  here,  and  renders, 
"  and  he  desired  death  for  himself^''  citing  this  verse,  and  1  Kings 
19:  4;  [where  the  Heb.  is  the  same  as  in  Jonah  4:  8.]  Gr.,  and 
renounced  the  psuche  of  him:  Lat.,  and  desired  of  his  anima  that 
it  should  die:  Douay,  and  desired  for  his  soul  that  he  might  die: 
Ital.,  and  requested  in  himself  to  die :  '^.  V.,  and  wished  in  himself 
to  die. 

Jonah  4:9;  Heb., .  .  .  and  he  said,  It  is  well  to  be  kuidlcd  to, 
or,  in,  me,  od,  even  to,  death. 


THEOLOGY   OF  THE   BIBLE.  215 


MIC  AH 


Mic.  4 :  10 ;  Heb.,  .  .  .  there  shah  thou  be  preserved,  or,  snatch- 
ed out  of  danger,  there  shall  redeem,  or,  buy  back,  thee  Jehovah 
from  hand  of  enemies  of  thee.  [We  have,  redeem,  buy  back,  en- 
phsh,  of  thee.] 

Mic.  6:7;  Heb.,  .  .  .  whether  shall  I  give  first-born  of  me 
phsho,  a  sacrifice  for  sin,  of  me,  (Ges.,  under phsho,  says,  it  is  used 
by  Metonymy,  of  a  sacrifice  for  sin,  citing  this  verse  ;  and  of  the 
penalty  of  transgression,  citing  Dan.  9 :  24,)  fruit  of  belly  of  me 
[a  sacrifice  for]  sin  of  en-phsh  of  me  ?  [Sin  is  here  used,  by  the 
same  figure,  for,  a  sacrifice  for  sin,  of  en-phsh  of  me,  i.  e.,  of  me] : 
Gr.,  fruit  of  belly  of  me  (for)  sin  of  psuche  of  me?  The  Lat.  gives, 
after  the  word  oil  in  E.  V.,  whether  shall  give  I  my  tirst-born  (for) 
sin  of  my  anima  f  Ital.,  shall  give  I  my  first-born  (for)  my  mis- 
deed ?  the  fruit  of  my  belly  (for)  the  sin  of  my  anima  f  Douay, 
shall  I  give  my  first-born  (for)  my  wickedness,  the  fruit  of  my  body 
for  the  sin  of  my  soul  f     See  E.  V. 

Mic.  6  :  14 ;  E.  V.,  Thou  shalt  eat,  but  not  be  satisfied  ; 

Mic.  7:1;  Heb.,  Woe  to  me,  for  it  is  to  me  as,  &c,  .  .  .  ;  not 
cluster  to  eat ;  hkure,  early  fig,  desireth  en-phsh  of  me.  [The  Heb. 
verb  used  here  is  aue,  always  applied  to  en-phsh,  says  Ges.,  citing 
passages,  and  among  others,  Isai.  26 :  9,  which  he  renders,  "  my 
soul,"  i.  e,,  says  he,  "  Zdesii-e  thee  in  the  night."  And  he  says, 
bJcure,  the  early  fig,  was  regarded  as  a  delicacy,  citing  this  verse, 
and  Hosea  9:  10 ;  Isai.  28  :  4  ;  in  each  of  which  the  Heb.  has  the 
same  word  hJcure.'\ 

Mic.  7:2;  Heb., ...  all  of  them  for  bloods  lie  in  wait,  man 
brother  of  him^lieth  in  wait  for  with  net:  [bloods,  is  equivalent  to 
en-phshs :  we  have  had  in  other  writers,  lie  in  wait  for  en-phsh : 
and  we  have  had,  snare  for  en-phsh.^  Douay,  they  all  lie  in  wait  for 
blood,  and  every  one  hunteth  his  brother  to  death  :  Ital.,  all  to- 
gether lie  in  wait  for  blood,  every  body  hunteth  with  the  net  his 
brother :  See  E.  V. 

Mic.  7:3;  Heb.,  Unto  which  [for,  that  which]  evil  bands  of 
them  adjusted ;  that  prince  shual,  asking,  [participle  of  shal  to 
ask,  whence  shal  and  shaul,  Gr.  hades,  the  grave,  because  the  grave 
is  one  of  the  things  that  is  said  never  to  be  satisfied,  i.  e.,  is  al- 
ways asking,]  and  that  judge  in  concord,  or,  friendship,  u,  yea,  or, 


216  THEOLOGY   OF   THE   BIBLE, 

and,  that  great  speaketh  the  wish,  or,  desire,  of  en-phsh  of  him,  and 
they  intertwine,  or,  pervert,  it:  Gr.,  according  to  wish  ofpsuche  of 
him :  Lat.,  and  the  great  spoke  the  desire  of  his  anima,  and  they 
have  put  it  in  confusion  :  Douay,  and  the  great  (man)  hath  utter- 
ed the  desii'e  of  his  soul,  and  they  have  troubled  it :  Ital.,  the  prince 
asketh,  and  the  judge  (judgeth)  for  reward,  and  the  great  pro- 
nounceth  the  perversity  of  his  anima,  and  they  it  twist,  or,  weave : 
E.  v.,  the  prince  asketh,  and  the  judge  (asketh)  for  a  reward ;  and 
the  great  (man),  he  uttereth  his  mischievous  desire  :  so  they  wrap 
it  up. 


NAHUM. 

The  Heb.  en-phsh  is  not  used  in  Nahum :  nor  the  Gr.  psuche  / 
nor  the  Lat.  anima;  nor  the  Ital.  anima;  nor  the  Douay  and 
E.  V.  soul.  The  Heb.  idiom  with  en-phsh  might  have  been  used  in 
several  places,  as  the  reader  of  the  E.  Y.  will  see.  I  give  but  one 
passage,  Chap.  3  :  15,  E.  V. ;  The  sword  shall  cut  thee  off.  We 
have  had  in  other  Scripture  writers,  en-phsh  cut  off  by  sword. 


HABAKKUK 


Hab.  2:4;  Heb.,  Lo,  who  draweth  back,  or,  is  remiss,  (or, "  neg- 
lecteth  the  monition  of  God,"  says  Ges.,  under  ophl,)  not  shall  be 
set  free  en-phsh,  the  breath,  of  him  in  him;  but  [a,  or,  the,]  just  b, 
by,  or,  on  account  of,  faith  of  him,  shall  live  again,  or,  be  called 
back  to  life :  Gr.,  If  [one]  draw  back,  or,  shrink,  not  shall  be  con- 
tent the  psuche  of  me  in  him ;  but  the  jUst  ek,  by,  on  account  of, 
or,  in  consequence  of,  faith  of  me  ztsetai,  shall  live  again  :  Lat.,  Be- 
hold, who  incredulous  is,  not  shall  be  straight  anima  of  him  in 
himself,  but  [a,  or,  the,]  just  in  the  j^ower  of,  or,  by  reason  of,  his 
faith  shall  have  life :  Douay,  Behold,  he  that  is  unbelieving,  his 
soul  shall  not  be  right  in  himself:  but  the  just  shall  live  in  his  laith  : 
Ital.,  Behold,  the  anima  of  him  that  is  drawn  away,  oi',  seduced, 
not  is  straight  in  him  ;  but  the  just  shall  live  by,  his  faith  :  E.  V., 
Behold,  his  soul  (which)  is  lifted  up  is  not  upright  in  him :  but  the 


THEOLOGY   OF   THE   BIBLE.  217 

just  shall  live  by  his  faith.  [The  Douay,  "but  the  just  shall  live 
in  his  faith,"  and  the  Ital.,  and  E.  V.,  "  but  the  just  shall  live  by 
his  faith,"  miss,  oi-  pervert,  the  sense.  The  Heb.  is,  but  the  just 
by,  or,  on  account  of,  the  faith  of  him,  (i.  e.,  he  who  by,  or,  on  ac- 
count of,  the  faith  of  him  shall  be  accounted  just,)  shall  live  again.^y^  .  ' 
The  I)ouay,  and  the  Ital.,  give  the  same  senseless  phrase  in  Rom.  /*  ''-^  ' '  "- 
1:17;  Gal.  3:11;  Heb.,  10 :  38  ;  and  the  E.  V.  follows  the  Ital. 
in  each  of  those  verses  ;  whereas  the  Greek,  the  original  of  the  New 
Testament,  gives,  in  each  of  those  verses,  ho  dikaios  ek  pisteos  zeze- 
tai,  the  just  by,  or,  on  account  of,  or,  in  consequence  of,  faith  shall 
live  again.  Ztzetai  is  the  same  Greek  word  used  in  Job  14:  14, 
where  the  E.  V.  has  live  (again),  which  is  plainly  the  meaning.  The 
word  again  should  not  have  been  put  in  Italics  there.  In  other 
respects  that  verse  in  Job  is  so  given  in  the  E.  V.  that  the  sense  of 
it,  also,  is  lost,  as  we  shall  see  under  "  Resurrection ;"  to  which 
subject  the  verses  in  the  New  Testament,  above  referred  to,  also 
belong.] 

Hab.  2:6;  Heb.,  . .  .  man  swelling  [for,  proud,]  .  .  .  who  hath 
made  wide  like  shaul  en-phsh  of  him,  w,  yea,  he  like  death,  that 
cannot  be  satisfied,  w,  but,  gathereth  together  to  him  all  nations,  t«, 
yea,  collecteth  to  him  all  people :  (Ges.,  under  rhh,  gives,  "  hath 
opened  the  soul,''^  i.  e.,  says  he,  the  jaws,  of  him,  citing  this  verse 
and  Isai.  5  :  14.)  [Shaul  and  death,  in  Habak.  2  :  5,  ai'e  equiva- 
lents.] The  Gr.  in  Hab.  2  :  5  is, .  .  .  who  hath  widened,  or,  dilated, 
like  hades  the  psuche  of  him,  &c. :  Lat.,  who  hath  made  wide,  or, 
dilated,  like  infernus  his  anima:  Ital.,  for  he  hath  enlarged  his 
anima  like  the  sepulchre :  Pouay,  who  hath  enlarged  his  desire 
like  hell :  E.  V.,  who  enlargeth  his  desire  as  hell. 

Hab.  2 :  7 ;  E.  V., .  .  .  they  .  .  .  that  shall  vex  thee.     [We  have  / 
had,  vex  en-phsh  of  thee.] 

Hab.  2  :  10  ;  Heb.,  .  ,  .  thou  hast  cut  oft' people  many  and  hath 
erred  from  the  mark,  or,  wandered  from  the  way,  en-phsh  of  thee : 
[i.  e.,  thou  hast,  &c. :]  Gr.,  and  hath  fallen  into  error  Xho,  psuche  of 
thee :  Lat.,  and  hath  done  amiss,  or,  committed  a  fault,  thy  anima : 
Douay,  and  thy  soul  hath  sinned :  Ital.,  and  hast  sinned  (against) 
thy  anima :  E.  V.,  and  hast  sinned  (against)  thy  soul. 


218  THEOLOGY    OF   THE   BIBLE. 


ZEPHANIAH. 

JEn-phsh  is  not  used  in  Zephaniah ;  nor  the  Gr.  psuche  ;  nor  the 
Lat.  or  Ital.  anima ;  nor  the  Douay  or  E.  V.  soul.  This  writer 
uses  literal  language,  where  he  might  have  used  the  Hebrew  idiom 
with  en-phsh  ;  as  the  reader  of  the  E.  V.  will  see,  in  several  places. 

Zeph.  3:  14;  Heb.,  Shout  for  joy,  daughter  of  Zion;  make  a 
loud  noise,  Israel :  rejoice,  w,  yea,  exult  b,  in,  or,  with,  all  Ih,  heart, 
soul,  mind,  daughter  of  Jerusalem:  Gr.,  out  of  all  the  Jcardia  of 
thee :  The  Lat.  has  cor :  Ital.,  with  all  thy  cuore :  Douay,  Give 
praise,  O  Daughter  of  Sion :  Shout,  O  Israel :  be  glad,  and  re- 
joice with  all  thy  heart,  O  daughter  of  Jerusalem :  See  E.  V.  [The 
single  word  lb  used  here  is  equivalent  to  the  cumulated  words, 
E.  v.,  heart,  soul,  mind,  used  by  some  of  the  Scripture  writers.] 


HAGGAI, 


Hag.  1:6;  Heb., ...  ye  eat  but  not  are  satisfied. 

Hag.  2:13;  Heb.,  w,  then,  said  Haggai,  if  touch  [a,  or,  the,] 
defiled  of,  or,  by,  en-phsh  [i.  e.,  a  dead  en-phsh']  on  any  of  these, 
shall  it  be  defiled?  The  Gr.  gives  joswc/ie  for  en-phsh:  Lat.,  anima: 
Douay,  ...  If  one  that  is  unclean  by  occasion  of  a  soul  touch  any 
of  all  these  things,  shall  it  be  defiled  ?  Ital.,  Then  Haggai,  said  :  If 
(any  one  being)  unclean  by  a  dead,  or,  a  corpse,  touch,  &c.  ?  E.  V., 
Then  said  Haggai,  If  (one  that  is)  unclean  by  a  dead  body  touch, 
&c.  ?  [Here,  again,  we  have  in  E.  V.  dead  body,  where  the  Douay 
has  soul,  the  Lat.,  anima,  the  Gr.,  psucht,  and  the  Heb.,  en-phsh : 
The  Ital.  has,  a  morto,  which  may  be,  a  dead ;  if  morto  is  the  ad- 
jective, or,  a  corpse,  ii  morto  is  the  substantive.] 


ZECHARIAH. 


Zech.  11 :  8;  Heb.,  t«.  And,  I  cut  off  three  of  those  shepherds 
in  month  one,  u,  because,  was  shortened  en-phsh ,  the  breath,  of  me 


THEOLOGY  OF  THE   BIBLE.  219 

b,  at,  or,  in  respect  to,  them,  and  also  en-phsh  of  them  nauseated  b, 
at,  or,  in  respect  to,  me :  The  Gr.  has,  first,  the  psuche  of  me,  and 
next,  i\\Q psuchai  of  them:  Lat.,  And  1  cut  down  three  shepherds 
in  month  one,  et,  even,  was  shortened  my  anima  at,  or,  concerning, 
them,  forasmuch  as  also  anima  of  them  changed  concerning  me : 
Douay,  And  I  cut  off  three  shepherds  in  one  month,  and  my  soul 
was  straitened  in  their  regard :  for  their  soul  also  varied  in  my  re- 
gard :  Ital.,  And  I  exterminated  three  shepherds  in  one  month ; 
nay,  my  anima  was  vexed  by  them,  and  also  their  anima  me  had 
in  scorn  :  E.  V.,  Three  shepherds  also  I  cut  off  in  one  month  ;  and 
my  soul  [i.  e.,  T,]  loathed  them,  and  their  soul  [i.  e.,  they]  also  ab- 
horred me.  [For  the  word  loathed,  in  the  text,  the  margin  gives, 
was  straitened,  (the  words  of  the  Douay,)  and  refers  to  Luke  12  :  50, 
where  the  Rheims  has,  how  am  I  straitened ;  and  the  E,  V.  has 
the  same.] 


M  AL  ACHI. 


En-phsh  is  not  used  by  Malachi ;  nor  the  Gr.  psuche  ;  nor  the 
Lat.  or  Ital.  anima ;  nor  the  Douay,  or  E.  V.  soul.  This  writer 
uses  literal  language.  I  select  several  verses  where  the  Hebrew 
idiom  might  have  been  used. 

Mai.  1 :  3  ;  E.  V.,  And  Z  hated  Esau,  [elsewhere,  en-phsh  of  me 
hated.] 

Mai.  1:8;  Heb., ...  or  accept  the  face  of  thee?  The  Gr.,  Lat., 
and  Douay  have, /ace."  E.  V.,  ...  or  accept  ihj person P  [^Person 
has  been  frequently  given  in  the  Ital.,  and  the  E.  V.,  for  en-phsh.] 

Mai.  1:9;  Heb.,  .  .  .  faces ;  Gr.,  Lat.,  and  Douay,  faces ; 
E.  v.,  persons. 

Mai.  1  :  10;  E.  V.,  ...  I  have  no  pleasure  in  you.  [We  have 
had  pleasure  in  E.  Y.,  where  the  Heb.  is  en-phsh.'\ 

Mai.  2:12;  Heb.,  iJcrt,  will  kill,  destroy,  extirpate,  cut  off, 
cause  to  perish,  to  fail,  Jehovah,  aish,  man.,  who,  &c. :  [other 
writers  use  this  same  verb  Jcrt  with  en-phsh.]  The  Greek  verb  used 
in  this  verse  is  exolothreuo,  so  often  used  with  psuche:  The  Lat. 
verb  here  used  is  disperdo,  often  before  used  with  anima:  Ital. 
The  Lord  will  exterminate  .  .  .  the  man,  &c. :  Douay,  The  Lord 
will  cut  off  the  man,  &c. :  E.  V.,  the  same. 


220  THEOLOGY   OF   THE   BIBLE. 


APOCEYPHA. 


Some  of  the  Heb.  Scriptures  introduced  into  some  of  our  Bibles 
are  introduced  as  apocryphal,  that  is,  doubtful.  The  Septuagint,  a 
translation  made  by  Hebrews  from  the  Heb.  Scriptures,  includes 
them.  The  Septuagint,  called,  also,  the  Alexandrian  Old  Testa- 
ment, is,  (as  is  said  by  the  Rev.  John  MacKnaught,  on  page  108  of 
his  work  on  Inspiration,)  "  the  book  from  which  nearly  all  quota- 
tions are  adduced  in  the  New  Testament."  And  on  p.  105  of  that 
work  he  remarks  :  "  What  valid  reason  can  be  assigned  for  these 
Apocryphal  books  being  excluded  from  the  Old  Testament  ?  It  is 
known  to  us  all,  that  many  of  the  early  Christian  writers  made 
citations  from  them  just  in  the  same  manner  as  they  did  from  the 
Old  and  New  Testaments.  Do  we  not  know  that  the  English  Re- 
formers were  content  to  designate  some  at  least  of  the  Apocrypha 
as  '  the  saying  of  Almighty  God  by  the  wise  man,  and  as  the  Scrip- 
tures ?'  Do  we  not  all  of  us  consider  that  these  superlative  titles  are 
to  this  day  more  or  less  sanctioned,  in  the  established  church  of 
England,  as  designating  the  Apocrypha,  as  is  evident  from  their 
occurring  in  the  book  of  Homilies,  which  every  clergyman  is  direct- 
ed to  read  to  his  congregation  on  any  occasion  when  it  may  be  right 
to  preach,  and  he  may  not  be  provided  with  a  sermon  of  his  own  ?  " 
For  further  remarks  of  MacKnaught  on  this  subject  I  refer  the 
reader  to  his  said  work.  Buck,  in  his  Theological  Diet,,  says: 
"  These  books  are  in  general  believed  to  be  canonical  by  the  church 
of  Rome  ;  and  even  by  the  sixth  article  of  the  church  of  England, 
they  are  ordered  to  be  read  for  example  of  life  and  instruction  of 
manners."  And  the  Lat.  and  Douay  versions,  also,  give  these 
books. 

These  books  are  writings  of  learned  Hebrews,  following  the 
time  of  Malachi,  and  between  his  time  and  the  coming  of  the  Christ. 
And  it  is  a  sufficient  reason  for  following  the  E.  V.  word  soul 
through  the  writings  of  these  learned  Hebrews,  that  the  Heb.  and 
the  Gr.  words  for  which  the  Douay,  and  the  E.  V.  so  often  give 
soul,  are  used  in  these  writings  just  as  they  are  used  in  the  Old 
Testament.  My  copy  of  the  Hebrew  is  a  late  edition,  published  in 
Philadelphia  in   1856,  and  does  not  contain  these  books.     I  can, 


THEOLOGY   OF   THE   BIBLE.  221 

therefore,  only  give  the  Gr.  word,  psuche,  which,  as  we  have  seen, 
is  the  Gr.  Avord  used  where  the  Heb.  word  is  en-phsh  y  psuche  be- 
insr  used,  as  we  have  seen,  for  other  Heb.  words  also. 


1    ESDRAS. 


1  Esd.  4:21;  The  E.  V.  is.  He  sticketh  not  to  spend  his  life 
with  his  wife :  The  Gr.  is,  psuche :  The  Lat.,  anima. 

1  Esd.  4 :  39  ;  Gr.  prosopa,  faces :  E.  V.,  persons. 

2  Esd.  1 :  30 ;  E.  V.,  ...  As  a  hen  gathereth  her  chickens  under 
her  wings. 

2  Esd.  3:5;  This  has  been  given  before,  under  Gen.  2  :  V. 

2  Esd.  3  :  29  ;  E,  V.,  For  when  J  came  thither,  and  had  seen.  .  , 
Then  my  soul  [i.  e.,  Z]  saw  many  evil  doers  .  .  .  ,  So  that  my  heart 
failed  me ! 

2  Esd.  4 :  41 ;  E.  V.,  And  he  said  unto  me,  In  the  grave  the 
chambers  of  souls  are,  &c. :  The  Lat.  is,  in  inferno  the  store-rooms 
of  ayiimas. 

2  Esd.  5  :  22  ;  E.  V.,  And  my  soid  [i.  e.,  1}  recovered  the  spirit, 
[breath]  of  understanding,  and  I  began  to  talk,  &c. 

2  Esd.  6  :  37  ;  E.  V.,  For  my  spirit  was  greatly  set  on  fire,  and 
my  sold  [i.  e.,  J}  was  in  distress. 

2  Esd.  7  :  31  ;  The  Lat.  is,  4  Esd.  7  :  31 ;  (4  Esd.  is  not  given 
in  my  copy  of  the  Gr.)  Lat.,  Audit  shall  be  after  seven  days  ;  and 
shall  be  wakened  that  secidum,  world,  or,  age,  (by  Metonymy, 
says  Ainsworth,  people  of  the  age,)  which  not  yet  awaketh  from 
sleep,  and  the  corrupt,  or,  wicked,  shall  die  [i.  e.,  as  a  finality  ;  shall 
remain  in  death  forever,] 

2  Esd.  7  :  32 ;  Lat.,  And  earth  shall  restore,  render,  or,  give 
again,  which  [i.  e.,  them  which]  in  her  sleep,  and  dust  who,  [i.  e., 
them  who]  in  that  silence  dwell,  and  store-houses,  or,  the  store- 
houses, shall  restore,  render,  or,  give  again,  which  in,  or,  to,  them 
are  put  in  trust  animae.  [Excluding,  of  course,  the  corrupt,  or,  wicked 
mentioned  in  v.  31.]  E.  V.,  v.  31,  And  after  seven  days  the  world, 
that  yet  awaketh  not,  shall  be  raised  up,  and  that  shall  die  that  is 
corrupt.  Y.  32,  And  the  earth  shall  restore  those  that  are  asleep 
in  her,  and  so  shall  the  dust  those  that  dwell  in  silence,  and  the 


222  THEOLOGY   OF   THE  BIBLE. 

secret  places  shall  deliver  those  souls  that  were  committed  unto 
them. 

2  Esd.  8 :  3,  4  ;  E.  V,,  There  be  many  created,  but  few  shall  be 
saved.  V.  4,  So  answered  I  and  said,  Swallow  then  down,  O  my 
soul,  [Poetically  for,  0  Esdras,]  understanding,  and  devour  wisdom. 

2  Esd.  9  :  38,  40,  41 ;  Lat.,  animus,  mind,  in  each,  E.  V.,  heart, 
in  V.  38,  and  mind  in  40,  and  41. 

2  Esd.  10  :  36  ;  E.  V.,  Or  is  my  sense  deceived,  or  my  soul  [i.  e., 
X]  in  a  dream  ? 

2  Esd.  10:  56  ;  E,  V.,  ...  as  much  as  thine  ears  may  compre- 
hend. 

2  Esd.  12  :  6  ;  E.  V.,  .  .  .  Comfort  me ;  v.  8,  E.  V.,  comfort  me, 
.  .  .  comfort  wy  soul,  [ilfeand  my  soul  mean  the  same,  the  cor 
poreal  breathing  man.] 

2  Esd.  15:8;  E.  V.,  .  .  .  .  behold,  the  innocent  and  righteous 
blood  crieth  unto  me,  and  the  souls  of  the  just  complain  continual- 
ly. [Slood  and  souls  mean  the  same ;  blood,  for  persons,  and 
breaths^   Lat.,  animae,  for  persons.] 


TOBIT. 

Tobit  1:11;  Gr.,  But  I  conserved,  or,  preserved,  the  j^suche  of 
me  not  to  eat;  Lat.,  anima:  Douay,  soul:  E.  V.,  But  I  kept  mt/- 
self  from  eating. 

Tobit  1:  12;  Gr.,  Because  I  remembered  God  en,  in,  or,  with, 
all  thepsuche  of  me :  Lat.,  cor:  E.  V.,  .  .  with  all  my  hem-t.  [The 
one  word  here,  whether  we  use  p^itche,  breath,  or  the  E.  V.,  heart, 
expresses  all  that  is  expressed  by  the  cumulated  words  often  given, 
E.  v.,  heart  and  soul  and  mind.] 

Tobit  6  :  17  ;  E.  V., .  .  .  .  Now  when  Tobias  had  heard  these 
things,  he  loved  her,  and  his  heart  was  effectually  joined  to  her : 
Gr.,  thepsuche  of  him. 

Tobit  12:  10;  E.  V.,  But  they  that  sin  are  enemies  to  their 
own  life :  The  Lat.  is,  are  enemies  of  their  anima :  [and  we  have 
had,  enemies  of  the  psuche  of  them  ;  in  E.  V.,  enemies  of  their  own 
souls.]  The  Gr.  here  is,  of  their  own  zdg,  breath.  [The  Lat.  here 
gives  its  word  anima,  breath,  for  the  Gr.  zoe,  as  it  does  for  the 
Heb.  en-phsh,  Gr.,  psuche^ 


THEOLOGY    OF   THE   BIBLE.  223 

Tobit  13  :  6  ;  Gr.,  If  ye  turn  to  him  en  all  the  Jcardia  of  you, 
kai^  yea,  or,  and,  en  all  the psuche  of  you:  E.  V.,  with  your  whole 
heart,  and  with  your  whole  mind. 

Tobit  13  :  7;  Gr.,  The  God  of  me  I  will  extol,  kai,  yea,  the 
psuche,  breath,  of  me  to  the  king  of  the  ouranou,  the  starry  heavens, 
&c. :  The  Lat.  has,  anima :  The  Douay,  and  the  E.  V.,  my  soul. 

Tobit  13  :  15  ;  Gr.,  Let  the  psuche,  breath,  of  me  extol,  praise, 
or,  celebrate,  [The  verb  is  eulogeo,  literally,  speak  well  of:  how 
praise,  &c.,  without  breath  ?]  that,  or,  the,  God  that,  or,  the,  king 
the  great :  E.  V.,  Let  m,y  soul  [i.  e.,  one]  bless  God  the  great  king: 
Lat.,  I  and  my  anima  will  be  joyful  in  him  :  Douay,  I  and  my  soul 
will  rejoice  in  him. 

Tobit  14 :  11  ;  Gr., .  .  .  and  these  [things]  he  saying,  the  ^jswcAi) 
of  him  failed,  or  went  out  [like  a  candle]  on  the  bed  :  E.  V., .... 
When  he  had  said  these  things,  he  gave  up  the  ghost  in  the  bed. 


JUDITH. 


Jud.  4:9;  Gr,,  .  ,  .  and  they  depressed  i\iepsuchas  of  them  in, 
or,  with  intentness,  or,  intensity  of  zeal,  great :  Lat.,  And  they 
made  low,  or,  feeble,  their  animal  in  fastings  :  Douay,  And  they 
humbled  their  soids  in  fastings :  E.  V.,  And  with  gi-eat  vehemency 
did  they  humble  their  soids. 

Jud.  4  :  13  ;  E.  V., .  .  .  for  ihepeoj^le  fasted  many  days,  &c. 

Jud.  6:9;  Gr.,  kardia:  E.  V.,  m,ind. 

Jud.  7  :  15  ;  prosopon,  face:  E.  Y., person. 

Jud.  7  :  19;  Gr., ....  because  oligopsuchese  to  pneuma  aicton, 
was  of  little  breath  the  breath  of  them :  E.  V.,  Because  their  heart 
failed. 

Jud.  7:27;  Gr.,  For  better  for  us  to  become  to  them  for  a 
spoil :  for  we  shall  be  for  security,  and  \}xepsuche  of  us  may  live, 
and  we  shall  not  see  the  death  of  the  infants  of  us  before  eyes  of 
us,  and  the  women  and  the  children  of  iis  ekleipousas  tas  psucJias 
auton.,  leaving  ofl',  or,  omitting,  the  breaths  of  them :  The  Lat.  is 
v.  16  ;  it  does  not  use  its  word  anima  at  all  in  the  verse  :  Douay, 
V.  16,  renders  the  Lat.  thus:  For  it  is  better,  that  being  captives 
we  should  live  than  that  we  should  die, .  .  .  ,  after  having  seen  our 
wives  and  our  infants  die  before  our  eyes  :  E.  V.,  For  it  is  better 


224:  THEOLOGY   OF  THE   BIBLE, 

for  US  to  be  made  a  spoil  unto  them,  than  to  die  for  thirst ;  for  we 
will  be  his  servants,  that  our  souls  may  live,  and  not  see  the  death 
of  our  infants  before  our  eyes,  nor  our  wives  nor  our  children  to  die. 
[The  Lat.,  the  Douay,  and  the  E.  V.,  giving  die  for  the  Greek  leav- 
iiig  off^  or,  omitting,  the  psuchas  of  them,  i.  e.,  ceasing  to  breathe.] 

Jud.  8:9;  Gr.,  .  .  .  that  oUgopsuchesan,  they  became  of  little 
breath  :  E,  V.,  They  fainted,  &c. 

Jud.  8:24;  Gr.,  And  now  brethren  let  us  show  a  proof  to  the 
brethren  of  us,  because  ek,  by,  or,  from,  or,  in  virtue  of,  us  hangeth 
thepsuche  of  them:  Lat.,  hangeth  aniina  of  them:  Douay,  their 
very  soul :  E.  V.,  Because  their  hearts  depend  upon  us. 

Jud.  8:  27;  Gr.,  hardia:  E.  V.,  heart:  8:  29,  GiX.^hardia : 
E.  v.,  heart. 

Jud.  8  :  30  ;  E.  V.,  But  \k\Q,  people  were  very  thirsty, ....  and 
to  bring  an  oath  upon  ourselves. 

Jud.  10  ;  15  ;  Gr.,  Thou  hast  saved  ihepsuehe  of  thee:  Lat.,  Thy 
anima:  Douay,  Thy  life:  E.  V.,  Thy  life. 

Jud.  11:7;  Gr.,  For  liveth  king  Nebuchoudonosor  of  all  the 
earth,  and  liveth  the  sovereignty  of  him,  has,  who,  sent  thee  for 
rectification,  or,  regulation,  of  every  p)suche,  &c. :  Lat.,  of  all 
animas:  Douay,  of  all  souls :  E.  V.,  of  every  living  thing. 

Jud,  11:8;  Gr.,  For  we  have  heard  of,  or,  learned,  the  skill,  or, 
dexterity,  of  thee  and  the  panourgeumata,  crafty  tricks,  of  the 
psiiche  of  thee :  Lat.,  the  contrivance  of  thy  mind :  Douay,  the 
industry  of  thy  mind:  E.  Y,,  For  we  have  heard  of  thy  Avisdom 
and  thy  policies. 

Jud.  12:  4;  Gr.,  And  said  Judith  to  him,  liveth  the  psiiche  of 
thee  Tiurie,  lord,  of  me :  Lat.,  liveth  thy  anima  my  dominus : 
Douay,  As  thy  soul  liveth,  my  lord :  E.  V,,  the  same  [i.  e.,  as  thou 
livest :  We  hear  it  said,  as  sure  as  you  live.] 

Jud.  12  :  12  ;  Gr., 2yros6pon,  face:  E.  V,,  person. 

Jud,  12 :  16 ;  Gr., .  .  .  and  was  put  out  of  place,  or,  state,  the 
hardia  of  Holofernes  on  account  of  her,  [Judith]  and  was  heaved 
the  ^;>swc/i5,  breath,  of  him:  Lat.,  cor  of  Holofernes  was  moved,  or, 
shaken,  for  he  was  ardent  in  concupiscence  of  her,  or,  lusting  after 
her  :  Douay,  And  the  heart  of  Holofernes  was  smitten,  for  he  was 
burning  with  the  desire  of  her :  E.  V., .  .  .  Holofernes  his  heart  was 
ravished  with  hei',  and  his  mind  was  moved. 

Jud.  13  :  20;  Gr.,  .  .  .  because  thou  hast  not  spared  the  psuche 
of  thee  :  Lat.,  thy  anima:  Douay,  thou  hast  not  spared  thy  life: 
E.  v.,  thou  hast  not  spared  thy  life. 


THEOLOGY   OF   THE   BIBLE.  225 

Jud.  14:  19;  Gr., .  .  . ,  and  was  disturbed,  or,  disordered,  or, 
thrown  into  confusion,  the  'psnche,  breath  of  them  exceedingly : 
Lat.,  and  were  disturbed,  or,  disordered,  the  minds  of  them  greatly  : 
Douay,  and  their  minds  were  troubled  exceedingly :  E.  V.,  and 
their  minds  were  wondei-fully  troubled. 

Jud.  16:9;  Gr.,  The  sandal  of  her  ravished  eyes  of  him,  and 
the  kallos,  beauty,  or,  beautiful  person,  of  her  made  captive  soul 
of  him :  Lat.,  sandals  of  her  ravished  eyes  of  him,  beauty  of  her 
captive  made  animam  of  him :  Douay,  Her  sandals  ravished  his 
eyes,  her  beauty  made  his  soul  her  captive :  E,  V.,  Her  sandals 
ravished  his  eyes,  her  beauty  took  his  mmc?  prisoner. 


WISDOM    OF    SOLOMON. 

Wisd.  1:4;  Gr,,  For  into  artful,  wily,  or,  deceitful,  psuche^ 
breath,  not  shall  come  wisdom ;  not  at  all,  or,  no  not,  shall  dwell 
in  somati,  a  body,  loaded  of  sin :  \soma,  here,  means  the  living 
person :]  The  Lat.  here  has  anima^  and  corpus  :  Douay,  For  wis- 
dom will  not  enter  into  a  malicious  soid^  nor  dwell  in  a  body  subject 
to  sins:  E.  V.,  For  into  a  malicious  soid  wisdom  shall  not  enter; 
nor  dwell  in  the  body  that  is  subject  unto  sin. 

Wisd.  1  :  11  ;  Gr,,  .  .  .  but  stoma^  a  mouth,  telling  lies  destroy- 
^\\\psuche:  Lat.,  causeth  to  be  lost,  or,  to  come  to  nothing,  ani- 
mam: Douay,  and  the  mouth  that  belieth  Idlleth  the  soid:  E.  V., 
and  the  mouth  that  belieth  slayeth  the  soul. 

Wisd.  2  :  22  ;  Gr.,  And  they  apprehended  not,  or,  discerned 
not,  the  secrets  of  God,  no  not  a  reward  hoped  they  of  piety,  or, 
sanctity,  no  not  chose  they  a  reward  of  psuchon  free  from  blame  : 
Douay,  And  they  knew  not  the  secrets  of  God,  nor  hoped  for 
the  wages  of  justice,  [for  justness,]  nor  esteemed  the  honor  of 
dioly  souls:  E.  V,,  As  for  the  mysteries  of  God,  they  knew  them 
not:  neither  hoped  they  for  the  wages  of  righteousness,  nor  dis- 
cerned a  reward  for  blameless  soids. 

Wisd.  2  :  23  ;  Gr.,  For  God  created  the  man  [i.  e.,  Adam]  for  aph- 

tharsia,  incorruptibility,  imperishableness,  immortality,  [These  are 

the  three  definitions  given  by  Donnegan  :  immortality  is  undeath- 

ableness,  the  not  being  subject  to  death,  and  is  given  by  Donnegan 

15 


226  THEOLOGY   OF  THE   BIBLE. 

as  equivalent  to  each  of  the  other  words.  All  the  three  words  ap- 
ply to  the  man  as  created,  the  corporeal  breathing  man.  Aph- 
tharsia  is  incorruptibility,  compounded  from  a  the  privative  particle, 
and  phtheiro,  to  corrupt :  athanasia  is  immortality,  compounded 
from  a  the  privative  particle,  and  thanatos,  death,  undeathableness : 
it  applies,  like  the  other  two  words,  to  the  corporeal  breathing  man.] 
ITai,  and,  an  image,  or,  a  likeness,  of  his  own  peculiarity  he  made 
him :  Lat.,  For  God  created  hominem,  the  man,  inexterminable, 
and  to  a  resemblance,  or,  representation,  or,  image,  of  his  own  like- 
ness he  made  him :  Douay,  For  God  created  man  incorruptible, 
and  to  the  image  of  his  own  likeness  he  made  him  :  E.  V.,  For  God 
created  man  to  be  immortal,  and  made  him  to  be  an  image  of  his 
own  eternity.  [The  Gr.,  the  man  here,  is  the  corporeal  breathing 
Adam.  He,  as  a  corporeal,  breathing  man  was  made  for  incor- 
ruptibility, imperishableness,  undeathableness.  The  next  verse 
says,  But  death  came  into  the  world,  &c.  [The  Douay,  and  E.  V., 
word  man,  without  the  article,  is  not  the  sense.  Men  are  not  now 
born  into  the  world  undeathable.  They  ai'e  born  to  die.  It  better 
suited  the  Douay  and  E.  V.  orthodoxy  to  give  man  without  the 
article.] 

Wisd.  2  :  24;  Gr.,  cle,  but,  j9/i«Ao^?.o  dlabolou,  by,  or,  with,  envi- 
ous detraction  of  an  accuser,  death  entered  into  the  world.  [We 
have  this  expressed  thus :  sin  entered  into  the  world,  and  death  by 
sin.  In  this  verse  in  Wisd.,  as  in  other  places,  sin  is  personified  as 
an  accuser.]  Yet,  or,  indeed,  try,  or,  tempt,  it,  those  of  that  party 
being:  Lat.,  But  by,  or,  with,  envy,  or  ill  will,  of  an  accuser  death 
entered  into  the  orb  of  the  earth ;  yea,  or,  truly,  they  follow  it, 
[death,]  or,  him,  [the  accuser,]  who  are  of  the  party,  or,  company, 
of  it,  or,  him :  Douay,  But  by  the  envy  of  the  devil,  death  came 
into  the  world :  and  they  follow  him  that  are  of  his  side  :  E.  V., 
Nevertheless  through  envy  of  the  devil  came  death  into  the  world: 
and  they  that  do  hold  of  his  side  do  find  it.  [i.  e.,  as  a  finality :  for 
all  die,]  The  Douay  puts  the  definite  article  before  its  word  devil, 
which  can  never  be  done  where  the  Greek  does  not  use  its  article : 
and  the  E.  V.  follows  the  Douay,  and  gives  the  devil 

Wisd.  3:1;  Gr.,  IB^nt  psuchai  of  just  [i.  e..  But  just']  in  hand  of 
God,  and  not  apsliai,  shall  fasten,  or,  lay  hold  of,  or,  bind,  them  a 
touchstone  :  Lat.,  But  animae  of  just  in  hand  of  God  are,  and  not 
shall  lay  hands  on  them  tormenium,  a,  or,  the,  rope,  of  death : 
Douay,  But  the  souls  of  the  just  are  in  the  hands  of  God,  and  the 
torment  of  death  shall  not  touch  them:  E.  V.,  But  the  souls  of  the 


THEOLOGY   OF   THE   BIBLE.  227 

righteous  are  in  the  hand  of  God,  and  there  shall  no  torment  touch 
them. 

Wisd.  3:2;  Gr.,  They  appear  in  eyes  of  foolish  to  have  perished, 
and  is  reckoned  an  injury  the  termination  of  them:  Lat.,  .  .  .,  and 
is  accounted  an  affliction  the  end  of  them :  Douay,  In  the  sight  of 
the  unwise  they  seemed  to  die :  and  their  departure  was  taken  for 
misery  :  E.  V.,  The  same,  with  is  instead  of  loas. 

Wisd.  3:3;  Gr.,  And  the  from  us  going,  a  distress,  but  they 
are  in  eirene,  rest,  or,  peace :  Lat.,  And  that  which  is  a  going  away 
from  us,  extermination ;  but  they  are  in  peace,  or,  a  being  still,  a 
want  of  action,  in  rest :  Douay,  And  their  going  away  from  us  for 
uttter  destruction  :  but  they  are  in  peace  :  E.  V.,  And  their  going 
from  us  to  be  utter  destruction :  but  they  are  in  peace.  [This  is 
the  inscription  on  the  tomb-stones  of  the  early  Christian  martyrs  in 
the  catacombs  at  Rome,  at  a  time  subsequent  to  the  writing  of  this 
book :  reqiciescat  in  pace,  may  he,  or,  she,  lie  at  rest  in  peace.] 

Wisd.  3:4;  Gr.,  For  though  then  in  sight,  or,  appearance,  of 
men  kolccsthosin,  they  are  cut  oif,  the  hope  of  them  athanasias,  of 
undeathableness,  immortality,  full :  [i,  e.,  the  hope  they  had  while 
living  of  a  resurrection  to  a  life  eternal :]  Douay,  And  although  in 
the  sight  of  men  they  suffered  torments^  their  hope  (is)  full  of  im- 
mortality: E.  v.,  For  though  they  he  punished  \n  the  sight  of  men, 
yet  (is)  their  hope  full  of  immortality.  [Can  the  reader  imagine 
what  the  Douay  would  have  us  understand  by  its  words  in  this 
verse,  or  what  the  E.  V.  would  have  us  understand  by  its  words  ? 
In  the  light  of  verses  2  :  24 ;  3  :  2,  3,  4,  the  contexts  with  3  :  1,  we 
perceive  that  in  3  :  1  death  is  meant ;  and  the  Lat.,  and  the  Douay 
give  death  in  3  :  1.  The  figure  in  that  verse,  therefore,  seems  to  be, 
that  earth,  the  grave,  will  fasten,  lay  hold  of,  hold  fast,  the  wicked 
dead ;  but  not  shall  fasten,  lay  hold  of,  hold  fast,  the  just  dead. 
The  loadstone,  magnet,  will  lay  hold  of,  hold  fast,  the  baser  metal, 
iron ;  but  will  not  lay  hold  of,  hold  fast,  the  precious  metal,  the 
gold.  The  word  torment  used  by  the  Douay,  and  the  E.  V.  in 
c.  3  :  1  is  due  to  Orthodoxy.  If  we  take  the  Gr.  basanos,  or  touch- 
stone, to  be  used,  3:1,  for  a  test  of  genuineness,  one  of  the  defi- 
nitions given  of  it  by  Donnegan,  and  take  ap)setai  for  touch,  a  sub- 
sequent definition  given  of  the  verb  apto,  aptomai,  then  vv^e  have 
death,  the  grave,  a  test  of  genuineness  applied  to  the  unjust  dead, 
which  will  show  that  they  are  not  to  be  children  of  the  resurrec- 
tion ;  but  that  no  such  test  will  be  applied  to  them  who  die  hi 
Christ.] 


228  THEOLOGY    OF   THE   BIBLE. 

Wisd.  3  :  13;  Gr., .  .  .  ,  for  happy,  or,  blessed,  the  barren  Ac, 
which,  unpolluted,  which  not  hath  known  coition  in  fault,  she  shall 
have  fruit  in  superintendence,  or,  gaining,  y^s?<c/tow,  of  breaths : 
Lat.,  she  shall  have  fruit  in  respectiotie,  a  sight,  of  holy  animas : 
Douay,  She  shall  have  fruit  in  the  visitation  of  holy  souls :  E.  V., 
she  shall  have  fruit  in  the  visitation  of  souls. 

Wisd.  4:11;  Gr.,  .  .  .  lest  wickedness  should  change  the  judg- 
ment, faculty  of  judgment,  or,  understanding,  of  him,  or  craft  lead 
astray  pswe/im  of  him  :  [i.  e.,lead  him  astray :]  Douay,  lest  wicked- 
ness should  alter  his  understanding,  or  deceit  beguile  his  soul: 
E.  v.,  the  same. 

Wisd.  4:  14;  Gr.,  For  pleasing  was  to  kurios  the  psuche  of 
him  :  [i.  e.,  he  was,  &c. :]  Douay,  For  his  soul  pleased  God :  E.  V., 
For  his  soul  pleased  the  Lord, 

Wisd.  6:18;  Gr.,  v.  19 ;  Gr,,  .  .  .  love,  or,  affection,  indeed,  an 
observation  of  laws  of  her,  yea,  an  attentiveness  of  laws,  a  firm 
promise  aphtharsias^  of  incorruptibility  :  Lat.,  an  undying,  or,  ac- 
complishment, of  incorruption  :  Douay,  and  the  keeping  of  her  laws 
(is)  the  firm  foundation  of  incorruption  :  E.  V.,  and  the  giving 
heed  unto  her  laws  (is)  the  assurance  of  incorruption. 

Wisd.  6  :  19 ;  Gr.  v.  20  ;  Gr.,  But,  or,  indeed,  aphtharsia  makes 
close  by,  or,  soon,  to  be  of  God:  Lat,,  But,  or,  truly,  incorruption 
makes  to  be  next,  or,  last,  to  God:  Douay,  And  incorruption  bring- 
eth  near  to  God :  E.  V.,  And  incorruption  maketh  (us)  near  unto 
God. 

Wisd.  1 :  24  ;  E.  V.,  For  wisdom  is,  &e, 

Wisd.  7 :  25  ;  Gr,,  For  atmis,  a  breath,  she  is  of  the  power, 
or,  influence,  of  God  :  Douay,  For  she  is  a  vapour  of  the  power  of 
God :  E.  v..  For  she  is  the  breath  of  the  power  of  God.  In  v.  22 
the  Greek  is,  For  there  is  in  her  j^neuma,  a  breath,  intellectual, 
holy :  Douay,  For  in  her  is  the  sjnrit  of  understanding :  holy : 
E.  v..  For  in  her  is  an  understanding  spirit,  holy,  [pneuma  in  this 
verse,  is  the  same  as  atmis  in  v.  25,  breath.l  And  in  v.  23,  the 
Gr.  has  pneuma  in  the  plural:  The  Douay  there  gives  spirits  ;  and 
the  E.  v.,  spirits. 

Wisd.  1:  21 ;  Gr.,  .  .  .  and  through  generations,  or,  races,  into 
psuchas  pious,  or,  sanctified,  passing,  friends  of  God  and  prophets 
slie  [wisdom]  fitteth  out,  or,  furnisheth :  Lat.,  into  animas,  &c. : 
Douay,  and  through  nations  conveyeth  herself  into  holy  souls,  she 
maketh  the  friends  of  God  and  prophets :  E.  Y.,  and  in  all  ages 
entering  into  holy  souls,  she  maketh  them  friends  of  God,  and  pro- 


THEOLOGY   OF   THE   BEBLE.  229 

phets.  [So  that  they  who  are  living  here  as  friends  of  God,  and  as 
prophets,  are  holy  psuchai,  breaths,  [for,  persons] :  Douay  and 
E.  v.,  holy  souls.] 

Wisd.  8  ;  17;  Gr., . .  .  that  there  is  athanasia,  undeathableness, 
or,  immortality,  in  svggeneia,  consanguinity,  or,  affinity,  of  wis- 
dom :  Lat.,  that  immortality  is  in  consanguinity,  or,  kindred,  of 
or,  with,  wisdom  :  Douay,  that  to  be  allied  to  wisdom  is,  immor- 
tality :  E.  v.,  how  that  to  be  allied  to  wisdom  is  immortality.  [In 
the  Heb.  there  would  be  no  there  is,  or,  is  /  for  the  Heb.  does  not 
use  the  substantive  verb  to  be  ;  hence  we  so  often  see  is,  are,  shall 
be,  &c.,  inserted  in  the  E.  V.  in  italics.  Again,  is  is  often  used  even 
with  us,  for  loill  be  ;  the  present  for  the  future.] 

Wisd.  8:19;  Gr.,  Indeed  a  child  I  was  having  good  talents,  as, 
or,  indeed,  I  inherited  a  psuche  good  :  Douay,  And  I  was  a  witty 
child :  and  had  received  a  good  soul :  The  Lat.  here  uses  anima : 
E.  v.,  For  I  was  a  witty  child,  and  had  a  good  spirit. 

Wisd.  8  :  21 ;  E,  V., .  .  .  with  my  whole  heart :  Gr.,  Jcardia. 

Wisd.  9 :  15  ;  Gr.,  For  a  corrupted  soma  oj)presseth,  or,  dis- 
tresseth,  psuchen,  breath,  or  a  breath,  [for,  a  person,]  kai,  yea,  op- 
presseth,  or,  distresseth,  the  earthy  skenos,  tent,  (Metaphor.,  says 
Donnegan,  the  human  frame,)  noun,  a  mind,  full  of  care :  Douay, 
For  the  corruptible  body  is  a  load  upon  the  soul,  and  the  earthly 
habitation  presseth  down  the  mind  that  museth  upon  many  things : 
E.  v..  For  the  corruptible  body  presseth  down  the  soid,  and  the 
earthy  tabernacle  weigheth  down  the  mind  that  museth  upon  many 
things, 

Wisd.  10  :  V;  Gr.,  .  .  .,  of  an  unbelieving  psuche  a  monument 
standing  a  pillar  of  salt :  Douay,  and  a  standing  pillar  of  salt  is  a 
monument  of  an  incredulous  soul :  E.  V.,  and  a  standing  pillar 
of  salt  (is)  a  monument  of  an  unbelieving  soul.  [Lot's  wife,  living, 
was  the  unbelieving  psuche.] 

Wisd.  10  :  16  ;  Gr.,  She  [wisdom]  entered  mio  psuchen  of  a  ser- 
vant of  kurios,  and  he  withstood  kings  terrible,  or,  fearful,  in  prodi- 
gies and  signs :  Lat.,  and  he  stood  against,  &c.  :  Douay,  She  enter- 
ed into  the  soid  of  the  servant  of  God,  and  stood  against,  &c. : 
E.  v..  She  entered  into  the  soul  of  the  servant  of  the  Lord,  and 
withstood,  &c.,  [The  Douay,  and  the  E.  V.  make  it  wisdom  that 
withstood,  instead  of  the  king.] 

Wisd.  11 :  4  ;  E.  V.  When  they  were  thirsty, 

Wisd.  11  :  18;  E.  V.,  Or  unknown  wild  beasts,  full  of  rage, 
newly  created,  breathing  out  either  a  fiery  vapor,  or,  &c. 


330  THEOLOGY   OF   THE   BIBLE. 

Wisd.  11:  26;  Gr.,  But  thou  sj^arest  all  [the  creatures  thou 
hast  made,  in  v.  24],  for  thine  are  they,  despota,  O  despot,  or,  ruler, 
pMlopsuclie,  lover  of  life :  (So  defined  by  Donnegan :)  Douay,  But 
thou  sparest  all :  because  they  are  thine,  O  Lord,  who  lovest  souls  : 
E.  v.,  the  same,  and,  O  Lord,  thou  lover  of  souls. 

Wisd.  12  :  6 ;  E,  V.,  .  .  .  and  parents,  that  killed  with  their  own 
hands  souls  destitute  of  help:  Douay,  helpless  souls:  Lat.,  animas: 
Gr.^  psuchas. 

Wisd.  14 :  11 ;  E.  V.,  .  .  .  and  stumbling-blocks  to  the  souls  of 
men,  [i.  e.,  to  men,]  and  a  snare  to  the  feet  of  the  unwise. 

Wisd.  14  :  26  ;  E.  V.,  Disquieting  of  good  men,  defiling  of  souls, 
changing  of  kind,  (margin,  or,  sex,)  disorder  in  marriages,  adultery. 

Wisd.  14 :  29  ;  E.  V.,  For  insomuch  as  their  trust  is  in  idols 
which  have  no  life  :  The  Gr.  is,  without  psyche,  breath :  Lat.,  with- 
out anima :  Douay,  which  are  without  life.  [Why  did  not  the 
Douay  and  E.  V.,  give,  without  soul  P} 

Wisd.  15  :  2,  3  ;  Gr.  v.  2,  For  and  though  we  may  sin,  to  thee 
we  are,  knowing  of  thee  the  kratos,  rule,  or,  sovereignty  :  but  we 
will  not  sin,  knowing  that  to  thee  we  are  reckoned,  or  counted :  v.  3, 
For  to  have  a  knowledge  of,  or,  to  direct  the  attention  to,  thee, 
complete  dikaiosune,  justice,  [for,  justness,]  or,  rectitude,  /cai,  yea, 
or,  and,  to  have  a  knowledge  of,  or,  to  direct  the  attention  to,  the 
rule,  or,  sovereignty,  of  thee,  r«s<?,  a  root,  athanasias,  of  undeath- 
ableness,  immortality :  Lat.,  v.  2,  For  although  we  shall  have 
sinned,  &c. :  v.  3,  For  to  get  a  knowledge  of  thee,  consummate 
justitia  justice,  [for,  justness,]  or,  righteousness,  is,  et,  yea,  or,  and, 
to  know  thy  justitia,  justness,  and  strength,  radix,  a,  or,  the,  root 
(Metaphor.,  sa,ys  Ainsworth,  foundation)  of  immortality :  Douay, 
V.  2,  For  if  we  sin,  we  are  thine,  knowing  thy  greatness :  and  if  we 
sin  not,  we  know  that  we  are  counted  with  thee  :  v.  3,  For  to  know 
thee  is  perfect  justice :  and  to  know  thy  justice,  and  thy  power,  is 
the  root  of  immortality :  E.  V.,  v.  2,  But  if  we  sin,  we  are  thine, 
knowing  thy  power :  but  we  will  not  sin,  knowing  that  we  are 
counted  thine :  v.  3,  For  to  know  thee  is  perfect  righteousness : 
yea,  to  know  thy  power  is  the  root  of  immortality,  [i.  e.,  of  a  re- 
surrection from  the  grave  to  a  life  eternal.] 

Wisd.  15  :  5 ;  E.  V.,  ...  a  dead  image,  that  hath  no  breath  : 
Gr.,  without  pnoe,  breath :  [ jowoe  and  psucJie  mean  the  same, 
breath.]  The  Lat.  here  is,  without  anima :  [giving  anima  for  the 
Gr.  pnoe,  as  it  does  for  the  Gr.  psuche ;]  The  Douay  gives,  the 
lifeless  figure  of  a  dead  image. 


THEOLOGY   OF  THE   BIBLE.  231 

Wisd.  15  :  8  ;  Gr.,  ,  .  .  the  debt  of  the  psuche,  breath,  being  re- 
demanded  :  Lat.,  being  re-demanded  the  debt  of  anima^  the  breath, 
which  he  had :  Douay,  when  his  life  which  was  lent  him  shall  be 
called  for  again  :  E,  V.,  when  his  life  which  was  lent  him  shall  be 
demanded. 

Wisd.  15  :  11  ;  Gr.,  Because  be  was  ignorant  of  the  forming,  or 
fashioning  [i.  e.,  him  that  formed,  or,  fashioned]  him,  and  the 
empneusmita,  [participle  of  eynpneo,  to  inbreathe]  breathing  into, 
\i\m psuchen,  a  breath,  operating  upon,  or,  in,  kai,  yea,  emphusanta 
blowing  into,  or,  inbreathing,  inspiring,  pneuma,  a  breath,  vital,  or, 
animating,  [that  is,  making  alive :]  Lat., .  .  who  him  fashioned,  or, 
moulded,  and  who  inspiravit,  inspired,  breathed  into,  him  animam 
which  operated,  et,  even,  who  insu'fflavlt,h\Q^  mio^  him  spiritum.,  a 
breath,  vital,  or,  of  life :  Douay,  Forasmuch  as  he  knew  not  his 
maker,  and  him  that  inspired  into  him  the  soul  that  worketh,  and 
that  breathed  into  him  a  living  spirit :  E.  V.,  Forasmuch  as  he 
knew  not  his  maker,  and  him  that  inspired  into  him  an  active  soul, 
and  breathed  m  a  living  spirit.  [The  Douay,  and  E.  V.,  maker  fails 
to  give  the  true  sense :  it  might  be  understood  to  mean,  the  maker 
of  him  as  living ;  whereas  it  means,  the  fashioner,  moulder  of  the 
inanimate  organism,  before  the  breath  of  life  was  imparted  to  it ; 
and  thus  the  verse  gives  precisely  the  same  account  of  the  pro- 
iduction  of  the  living  man  as  is  given  in  Gen.  2  :  7.  And  the 
Douay,  and  E,  V.,  use  a7id  between  inspired  the  soul,  and  in- 
breathed a  living  spirit.  Now,  in  the  orthodoxy  of  the  Douay, 
and  the  E.  V.,  soul  and  spirit  mean  the  same,  so  that  and  can- 
not mean  addition,  and  in  the  Heb.  and  the  Gr.  the  corresponding- 
words  mean  the  same,  namely,  breath  ;  so  that,  a  breath  operat- 
ing and  a  breath  vital,  in  the  verse,  mean  the  one  same  breath.~\ 

Wisd.  15  :  14;  Gr.,  Indeed  all  foolish  and  wretched  more  than 
p>suchen  nepiou,'hxQn,ih.  of  an  infant,  [i.  e.,  more  than  an  infant,^ 
hoi,  those,  enemies  of  the  people  of  thee  bringing,  or,  having 
brought,  them  into  subjection :  The  Lat.  is,  beyond  measure  proud 
of  anima:  Douay,  But  all  the  enemies  of  thy  people  that  hold 
them  in  subjection,  are  foolish,  and  unhappy,  and  proud  beyond 
measure:  E.  V.,  And  all  the  enemies  of  the  people,  that  hold 
them  in  subjection,  are  most  foolish,  and  are  more  miserable  than 
very  babes:  [giving  babes  for  the  Gr.  psuchen  nepiou  :  Lat.,  anima.'\ 

Wisd.  15:  16;  Gr.,  For  a  man  made  them,  [the  idols,]  and  a 
having  borrowed  [for  one  that  hath  borrowed]  to  pneuma  the 
breath,    or,  breath,    [without   our   article,]  fashioned  them :   The 


232  THEOLOGY   OF   THE   BIBLE. 

Lat.  uses  spiritus  forthe  Gr.,  pneuma :  Douay,  For  man  made  them, 
and  he  that  borroweth  his  own  breath,  fashioned  them :  E.  V.,  For 
man  made  them,  and  he  that  borrowed  his  own  spirit  fashioned 
them. 

Wisd.  16  :  9  ;  E,  V.,  For  them  the  bitings  of  grasshoppers  and 
flies  killed,  neither  was  there  found  any  remedy  for  their  life  : 
for  they  were  worthy  to  be  punished  by  such :  The  Gr.  is,  iama, 
cure,  medicine,  or,  remedy,  for  the  psuche  of  them,  for  they  were 
befitting  by  such  A;oZas^Ama^■,  to  be  cut  off:  Lat.,  for  the  am«2a  of 
them,  .  .  .  for  they  were  fit  by  such  to  be  exterminated:  Douay, 
and  there  was  found  no  remedy  for  their  life :  because  they  were 
worthy  to  be  destroyedhj  such  things. 

Wisd.  16  :  10;  E.  V.,  But  thy  sons  .  .  .  .  ,  thy  mercy  healed 
them  :  v.  12,  E.V.,  For  it  was  neither  herb,  nor  mollifying  plaister, 
that  restored  them  to  health,  but  thy  word,  O  Lord,  (Gr.  kurie^ 
which  healeth  all  things :  v.  13  ;  For  thou  hast  the  power  of  life 
(Gr.  zol',)  and  death:  thou  leadest  to  the  gates  of  hell,  (Gr.,  of 
hades,)  and  bringest  up  again.  [Zoe,  rendered  life  in  this  verse,  is 
equivalent  to  psuche,  rendered  life  in  v.  9.] 

Wisd.  16:  14;  Gr.,  Man  [i.  e.,  A  man]  indeed  is  killed  in,  or, 
by,  the  badness  of  him,  de,  but,  or,  indeed,  the  pneuma,  breath, 
gone  out  [i.  e.,  wholly  gone  out  in  death]  turneth  not  back  [i.  e., 
cannot  be  drawn  back  into  the  lungs,]  no  not  doth  he  loose,  or,  set 
free,  or,  open,  psuchen,  [in  the  accusative,]  breath,  paralephtheisan, 
having  been  taken  to  himself:  [i.  e.,  the  breath  he  took  when  alive, 
or,  to  make  him  alive  :]  Lat.,  Yea  a  man  goeth  out,  or,  is  extin- 
guished through  perverseness,  or,  wickedness,  and  when  shall  go  out 
spiritus,  it  will  not  come  back  again,  no  not  shall  he  restore,  bring 
back,  or,  call  back,  animani,  [in  the  accusative]  the  breath,  which 
was  taken  again :  Douay,  A  man  indeed  killeth  through  malice, 
and  when  the  sjnrit  is  gone  forth,  it  shall  not  return,  neither  shall 
he  call  back  the  soul  that  is  received :  [killeth  is  plainly  wrong, 
even  according  to  the  latter  part  of  the  Douay  verse,  he,  &c. :] 
E.  v.,  A  man  indeed  killeth  through  his  malice :  and  the  spirit 
when  it  is  gone  forth,  returneth  not ;  neither  the  soul  received  up 
Cometh  again.  [The  Gw, psuchen,  Lat.,  animam,  Douay,  the  said,  are 
in  the  accusative :  the  E.  V.  puts  the  soulm  the  nominative,  as  if  ac- 
tive :  and  the  E.  V.  improves  on  the  wrong  word  receivem  the  Douay, 
and  gives,  neither  the  sot/?  received  up  cometh  again.  Did  James's 
Ecclesiastics  mean,  that  all  Orthodoxy's  souls  are  received  up  and 
never  come  again  ?  pneuma  ix\\(\.  psuche  in  the  verse  :  Lat.,  spiritus 


THEOLOGY   OF   THE   BIBLE.  233 

and  anima :  Doiiay,  and  E.  V.,  s^nrit  and  soul,  mean  the  same, 
namely,  h-eath.'] 

Wisd.  17 :  1,2;  E.  V., .  .  .  therefore  unnurtured  souls  (margin, 
or,  souls  that  will  not  be  reformed,)  have  erred,  v.  2,  E.  V.,  For 
when  unrighteous  men  thought  to  opjDress,  &c. :  The  Gr.,  v.  1,  is, 
uninstructed  psuchai :  Lat.  uninstructed  animae  :  Douay,  undis- 
ciplined souls,  [i.  e.,  persons.] 

Wisd.  17  :  8  ;  E.  V.,  For  they  that  promised  to  di-ive  away  ter- 
rors  and  troubles  from  a  sick  soul,  [person,  of  course,]  were  sick 
themselves  of  fear. 

Wisd.  17:  15;  Gr.,  psuche:  Lat.,  anima:  Douay,  their  soul 
failing  them :  E.  V.,  their  heart  failing  them. 

Wisd.  19  :  21  ;  Gr., .  .  .  zoon,  of  breathing  things:  Douay,  of 
animals :  [animal  is  a  breathing  thing,  from  the  Lat.  anima,  breath.] 
E.  v.,  oi  living  things,  [the  same  we  have  seen  it  give  iov  2)such67i, 
genitive  plural  oipsv,che.^ 


ECCLESIASTICUS,  OR,  WISDOM  OF  JESUS,  THE  SON  OF 

SIRACH. 

Eccl.  1 :  30 ;  E.  V.,  Exalt  not  thyself,  lest  thou  fall,  and  bring 
dishonour  upon  thy  soul,  [i.  e.,  upon  thyself] 

Eccl.  2:  1  ;  E.  Y.,  My  son,  if  thou  come  to  serve  the  Lord,  (Gr. 
Lord  God,)  prepare  thy  soul,  [  i.  e.,  thyself]  for  temptation. 

Eccl.  2  :  17;  E.  V.,  They  that  fear  the  Lord  will  prepare  their 
hearts,  (Gr.,  hardlas^  and  humble  their  souls  in  his  sight :  The  Gr. 
is,  and  before  the  face  of  him  will  depress,  weaken,  or,  humble,  the 
psu^has  of  them,  [i.  e.,  will  fast,  as  we  have  seen.] 

Eccl.  4:  2;  E.  V.,  Make  not  an  hungry  so^il  sorrowful ;  neither 
provoke  a  9nan  in  his  distress. 

Eccl.  4  :  6  ;  E.  V.,  For  if  he  curse  thee  in  the  bitterness  of  his 
soul :  The  Gr.  is,  in  austerity,  or,  harshness,  of  psuche,  breath,  of  him. 

Eccl.  4  :  9  ;  Gr., .  .  .  and  be  not  of  little  psuche,  breath,  [for  cour- 
age], in  the  to  judge,  or,  decide,  thee:  Lat.,  anima:  Douay,  and  be 
not  faint-hearted  in  thy  soul,  in  judging :  E.  V.,  and  be  not  fai?it- 
hearted  when  thou  sittest  in  judgment. 

Eccl.  4 :  17 ;  E.  V.,  .  .  .  she  [wisdom]  will  bring  fear  and  dread 


234  THEOLOGY   OF   THE   BIBLE. 

upon  Mm^  and  torment  Imn  with  her  discipline,  until  she  may 
trust  his  soul,  [i.  e.,  him]  and  try  him  by  her  laws. 

Eccl.  4  :  20 ;  E.  V., .  .  .  and  be  not  ashamed  when  it  concerneth 
thy  sold,  [i.  e.,  thee.^ 

Eccl.  4:22;  E.  V.,  Accept  no  person  (Gr.,  face)  against  thy  soul, 
[i.  e.,  thyself]  and  let  not  the  reverence  of  any  man  cause  thee  to  fall. 

Eccl.  5:2;  Gv.,psicche:  Lat.,  concupiscence:  Douay,  desires : 
E.  v.,  mijid. 

Eccl.  6:2;  Gr.,  Lift  not  uj)  thyself  in  counsel,  or,  purpose,  of 
psuche  of  thee,  lest  the  psuche  of  thee  tear  asunder,  or,  plunder,  like 
a  bull :  [This  is  all  the  verse  in  the  Greek.]  Douay,  Extol  not  thyself 
in  the  thoughts  of  thy  soul  like  a  bull :  lest  thy  strength  be  quash- 
ed by  folly :  E.  V.,  Extol  not  thyself  in  the  counsel  of  thine  own 
heart  [Gw^psuche] ;  that  thy  soul  be  not  torn  in  pieces  as  a  bull 
(strg.ying  alone).  [An  entire  misconception  of  the  verse.] 

Eccl.  6:4;  Gr.,  Psuche,  a  breath,  [for  disposition]  bad  will  de- 
stroy totally,  or,  cause  to  be  lost,  him  that  hath  acquired  it,  and  a 
derision  of  enemies  will  make  him  :  Douay,  For  a  wicked  soul  shall 
destroy  him  that  hath  it,  &c. :  E.  V.,  A  wicked  soul  shall  destroy 
him  that  hath  it,  and  shall  make  him  to  be  laughed  to  scorn  of  his 
enemies. 

Eccl.  6 :  26;  Qy.,  en  pase  psuche,  in,  or,  with,  all  breath  [for, 
desire]  come  to  her,  [wisdom,]  :  Lat.,  and  Doiiay,  come  to  her  with 
all  thy  mind:  E.  V.,  Come  to  her  with  thy  whole  heart,  and  keep 
her  ways  with  all  thy  power. 

Eccl.  6  :  32  ;  Gr.,  pstcche :  Lat.,  and  Douay,  inind :  E.  V.,  mind. 

Eccl.  7  :  10;  Gr.,  Be  not  of  little  ^swcAg .'  Lat.,  Be  not  pusillani- 
mis,  of  little  breath,  in  thy  m,ind:  [The  Lat.  pusillanimis  is  an  ad- 
jective compounded  of  pusillus,  feminine  pusilla,  (agreeing  in  gen- 
der with  anima^  little,  and  anima,  breath.  We  have  the  adjective 
pusillanimous :  Walker  defines  it,  mean-spirited,  narrow-minded, 
cowardly:  Webster  defines  it,  cowardly;  mean-spirited.  And  we 
have  the  noun,  pusillanimity ;  for  which  Walker's  only  definition 
is,  cowardice :  Webster  defines  it,  weakness  of  mind ;  cowardice. 
Walker  is  right  in  sense  in  his  definition  of  pusillanimity  ;  and  he 
should  have  given  cowardly  only  in  his  definition  of  the  adjective 
pusillanimous.  Cowardly,  for  the  adjective,  and  cowardice,  for 
the  noun,  is  the  sense ;  but  the  Heb.  expresses  them  by,  of  little 
en-phsh,  breath ;  and  the  Gr.,  by,  of  little  psuche,  breath  ;  that  is,  of 
little  courage.  Low-spirited,  i.  e.,  low-breathed,  weak-breathed,  is 
right  enough  in  the  true  meaning  of  the  word  spirit :  mean-spirited, 


THEOLOGY   OF   TUB   BIBLE.  235 

gives  to  most  persons  a  wrong  idea.  Narrow-minded,  for  the 
adjective,  given  by  Walker,  and  weakness  of  mind,  given  by  Web- 
ster for  the  noun,  are  wrong.  The  Avords  are  not  compounded  of 
pusillus,  little,  and  animus,  mind ;  but  of  pusilla  and  anima,  little 
breath.  Many  men  of  good  mind  lack  courage,  are  cowardly,  i.  e.,  as 
the  Heb.  and  Gr.  express  it,  are  of  little  breath.  Dictionary  makers 
are  not  infallible.  Professor  Wilson  well  remarks,  p.  10,  11,  of  his 
Preface  to  his  Heb.  Grammar,  that  "  If  we  pursue  etymology  no 
farther  back  than  to  the  Greek  or  Latin,  we  will  soon  find  that  we 
have  not  reached  the  fountain :  "  he  having  before  stated,  on  p.  10, 
"  that  an  immense  number  of  words  in  most  of  the  Eastern  lan- 
guages bear  plain  marks  of  a  Hebrew  original."]  The  Donay  in 
Eccl.  7:  10,  is.  Be  not  faint-hearted  in  thy  mind:  E.  V.,  Be  not 
faint-hearted. 

Eccl.  7:  11;  Gr.,  Do  not  mock,  or,  deride,  anthropon,  a  man, 
being  in  austerity  oipsuche  of  him,  for  there  is  ho^  who,  depressing, 
or,  humbling,  and  elevating :  Lat.,  Mock  not  a  man  in  sharpness, 
or,  bitterness,  of  anima :  Douay,  Laugh  no  man  to  scorn  in  the  bitter- 
ness of  his  sold:  for  there  is  one  that  humbleth  and  exalteth  :  E.  V., 
the  same. 

Eccl.  V  :  17;  Gr.,  Lower,  depress,  or,  humble,  forcibly,  or,  exces- 
sively, the  psuche,  breath,  of  thee,  remember  that  anger,  or,  ire,  will 
not  loiter,  that  avenging  of  irreligious,  or,  profane,  fire. and  worm: 
[i.  e.,  the  fire  and  worm  of  the  grave.]  Lat.,  Remember  anger,  or, 
wrath,  forasmuch  as  it  will  not  be  long  in  coming.  Make  weak,  or, 
humble,  very  much  thy  spiritus,  for  vengeance  of  flesh  of  impious,  fire 
and  worm :  Donay,  Remember  wrath,  for  it  will  not  tarry  long. 
Humble  thy  s^yirit  very  much,  for  the  vengeance  on  the  flesh  of  the 
ungodly  is  fire  and  worms :  [The  orthodoxy  of  the  Latin  and  the 
Douay  inserts  vengeance  of, Douay,  on,  the  Jlesh  I]  E.  V.,  Remember 
that  wrath  will  not  tarry  long.  Humble  thi/  soul  [i.  e.,  thyself,] 
greatly  :  for  the  vengeance  of  the  ungodly  is  fire  and  worms. 

Eccl.  7:20;  Gr.,  Treat  not  ill  a  female  servant  working  en,  in, 
or,  with,  integrity,  or,  sincerity,  nor  a  hired  giving  2michen,  breath, 
[for  labour,]  of  him:  [or,  breath  of  him,  for,  himself:]  Lat.,  .  .  giving 
his  anima :  Douay,  Hurt  not  the  servant  that  Avorketh  faithfully, 
nor  the  hired  man  that  giveth  thee  his  life :  E.  V".,  Whereas  thy  ser- 
vant worketh  ti'uly,  entreat  him  not  evil,  nor  the  hireling  that  be- 
stoweth  himself  wholly  for  thee. 

Eccl.  7  :  21 ;  E.  V.,  Let  thy  soul  love  [i.  e.,  Love  thou]  a  good 
servant,  and  defraud  him  not  of  his  libei-ty. 


236  THEOLOGY   OF   THE   BIBLE. 

Eccl.  7:  26;  Gr.,  psiiche:  Lat.,  anima:  Douay,  soul:  E.  V., 
Hast  thou  a  wife  after  thy  mind? 

Eccl.  7 :  27  ;  E.  V.,  Honour  thy  father  with  thy  whole  heart : 
Gr.,  Jcardia. 

Eccl.  7:  29;  E.  V.,  Fear  the  Lord  with  all  thy  soul:  Greek, 
psuche  [equivalent  to,  with  all  thy  Ih,  Gr.  Jcardia.'] 

Eccl.  9:2;  E.V.,  Give  not  thy  soul  [i.  e.,  thyself]  unto  a  woman 
to  set  her  foot  upon  thy  suhstance. 

Eccl.  9  :  3  ;  E.  v.,  Meet  not  with  an  harlot,  lest  thou  fall  into 
her  snares. 

Eccl.  9 :  6 ;  E.  V.,  Give  not  thy  soul  unto  harlots,  that  thou  lose 
not  thine  inheritance. 

Eccl.  9:9;  Gr.,  .  .  .  lest  swerve  the  psuche  of  thee  upon  her, 
and  by,  or,  through,  the  pneuma  of  thee  thou  slip,  or,  slide,  into 
apoleia,  loss,  perdition,  destruction,  or,  death :  The  Lat.  has  cor  and 
sanguis,  blood,  for  the  Gr.,  psuche  and  pneuma :  Douay,  lest  thy 
heart  decline  towards  her,  and  by  thy  blood  thou  fall  into  destruc- 
tion :  E.  v.,  lest  thine  heart  incli-ne  unto  her,  and  so  through  thy 
desire  thou  fall  into  destruction. 

Eccl.  10 :  9 ;  Gr.,  Why  behaveth  with  arrogance  earth  and 
ashes  ?  For  in  life  he  hath  thrown  away  the  entrails  of  him :  [This 
is  all  the  verse  in  the  Septuagint.]  The  Lat.  has  in  the  verse,  he  et, 
even,  his  anima  to  be  sold  hath :  Douay,  Why  is  earth  and  ashes 
proud  ?  There  is  not  a  more  wicked  thing  than  to  love  money ;  for 
such  a  one  setteth  even  his  own  soul  [i.  e.,  himself]  to  sale  :  because 
while  he  liveth  he  hath  cast  away  his  bowels.     E.  V.,  the  same. 

Eccl.  10  :  28  ;  Gr.,  Let  a  child  in  mildness,  or,  gentleness,  mind 
the  psuche,  breath,  of  him :  Lat.,  Son,  in  .  .  .  mind,  or,  heed,  thy 
anima :  Douay,  My  son,  keep  thy  soul  in  meekness :  [There  is  no 
word  for  my  in  the  Gr.,  or  in  the  Lat.]  E.  V.,  My  son,  glorify  thy 
soul  in  meekness. 

Eccl.  10 :  29  ;  Gr.,  The  erring  in  the  psuche  of  him  who  will  re- 
dress, or,  justify  ?  and  who  will  esteem  the  disgracing  the  zoe, 
breath,  of  him :  The  Lat.  gives  anima  for  psuche,  and  anima  for 
zoe :  Douay,  Who  will  justify  him  that  sinneth  against  his  own 
soul  ?  and  who  will  honour  him  that  dishonoureth  his  own  soid : 
E.  v.,  the  same,  except  that  it  gives  life  for  the  second  soul  in  the 
Douay. 

Eccl.  11  :  32  ;  E.  v.,  ...  a  sinful  man  layeth  wait  for  blood. 
[We  have  had,  layeth  wait  for  en-phsh.] 

Eccl.  12  :  11  ;  Gr.,  Though  he  be  humbled,  and   go  bent  to- 


THEOLOGY   OF   THE   BIBLE.  237 

gether,  heed  the  psuche  of  thee,  [i.  e.,  thyself,]  and  guard  against 
him :  Lat.,  .  .  .  apply  thy  mind,  and  keep  safe  thyself  from  him : 
Douay,  Though  he  humble  himself  and  go  crouching,  yet  take  good 
heed  and  beware  of  him  :  E.  V.,  the  same. 

Eccl.  14  :  2  ;  Gr.,  Happy  he  whom  the  psuche  of  him  not  hath 
reproached,  or,  accused :  Lat.,  and  Douay,  Happy  is  he  that  hath 
had  no  sadness  oimind :  E.  V^,,  Blessed  is  he  whose  conscience  hath 
not  condemned  him. 

Eccl.  14:  4;  Gr.,  Who  collecting  together  apo,  by  means  of, 
xXiQ,  psuche  of  him  [i.  e.,  by  deceitful  hreath,  for,  speech,  words]  col- 
lecteth  together  for  others,  and  in  the  good  [things]  of  him  others 
shall  luxuriate  :  Lat.,  Who  heapeth  together  ex,  out  of,  or,  accord- 
ing to,  his  own  mind  unjustly,  &c. :  Douay,  He  that  gathereth  to- 
gether by  wronging  his  own  soul,  gathereth  for  others,  and  another 
will  squander  away  his  goods  in  rioting  :  E.  Y.,  He  that  gathereth 
by  defrauding  his  own  sotd  gathereth  for  others,  that  shall  spend 
his  goods  riotously. 

Eccl.  14  :  5  ;  E.  V.,  He  that  is  evil  to  himself,  &c. 

Eccl.  14 :  8  ;  Gr.,  A  bad  [man]  who  envying  with  eye,  turning 
away  face  and  despising ^si^cAas  .•  Lat.,  And  despising  his  anima  : 
Douay,  The  eye  of  the  envious  is  wicked :  and  he  turneth  away  his 
face,  and  despiseth  his  own  soul:  E.  V".,  The  envious  man  hath  a 
wicked  eye  ;  he  turneth  away  his  face,  and  despiseth  men. 

Eccl.  14:  9;  Gr.,  Eye  of  a  covetous  not  is  satisfied  with  a  part, 
or,  portion,  and  injustice  depraved  drieth  up  psuchen:  Lat.,  Eye  of 
a  covetous  insatiable  with  a  part,  or,  share,  of  iniquity ;  it,  or,  he, 
will  not  be  satisfied,  until  he  consume  drying  up  his  anima :  Dou- 
ay, The  eye  of  the  covetous  man  (is)  insatiable  in  his  portion  of 
iniquity :  he  will  not  be  satisfied  till  he  consume  his  own  soul,  dry- 
ing it  up  :  E.  v.,  A  covetous  man's  eye  is  not  satisfied  with  his 
portion ;  and  the  iniquity  of  the  wicked  drieth  up  his  soul. 

Eccl,  14  :  16  ;  Gr.,  Give  and  take,  or,  receive,  and  apateson,  be- 
guile, [apatao  is  defined  by  Donnegan,  to  beguile  the  time  ;  to  pass 
time  agreeably,]  the  psicche  of  thee,  for  not  is  in  hades,  the  grave, 
to  seek  luxury :  Lat.,  Give,  and  take,  or,  receive,  and  do  justice  to 
thy  anima  ;  for  not  is  in  inferos  to  find  food :  Douay,  Give  and 
take,  and  justify  thy  soul :  for  in  hell  there  is  no  finding  food : 
E.  v..  Give,  and  take,  and  sanctify  thy  soul ;  for  there  is  no  seek- 
ing of  dainties  in  the  grave. 

Eccl.  14:  17;  Gr.,  Every  flesh  [i.  e.,  every  living,  breathing 
flesh,  equivalent,  as  we  Lave  seen,  to  eyerj psuche]  like  a  garment 


238  THEOLOGY    OF   THE   BIBLE. 

becometh  obsolete,  for  the  diatheke^  will,  pact,  bond,  or,  convention 
from  aionos,  time,  or,   man's  estate,  in,  or,  with,  death  thou  shalt 
die  away,  or  die :  E.  V.,  All  flesh  waxeth  old  as  a  garment :  for  the 
covenant  from  the  beginning  is.  Thou  shalt  die  the  death, 

Eccl.  15:  17;  Gr.,  Before  men  that,  or,  the,  life,  and  that,  or, 
the,  death,  and  whichever  he  is  contented  with,  or,  votes  for,  shall 
be  given  to  him :  Lat.,  Before  a  man  life  and  death,  good  and  evil ; 
that  which  shall  please,  or,  content,  him  shall  be  given  to  him  :  The 
Lat.,  cites  Jerm.  21:8:  Douay,  Before  man  is  life  and  death,  good 
and  evil,  that  which  he  shall  choose  shall  be  given  him :  E.  V., 
Before  man  is  life  and  death ;  and  whether  him  liketh  shall  be 
given  him. 

Eccl.  16:  17;  Gr., .  .  .  en,  among,  a  people  greater  i"  shall  not 
be  called  to  mind,  for  Us,  who,  or  what,  the  josMcAe  of  me  [i.  e.,  who, 
or,  what,  am  7",]  en,  among,  immeasurable  erection,  or,  creation  ? 
Lat.,  in,  among,  a  people  great  I  shall  not  be  acknowledged ;  for 
who,  or,  what  is  my  anima  in  such  an  immense  creation  ?  Douay, 
in  such  a  multitude  Z shall  not  be  known  :  ibr  what  is  my  soul  in 
such  an  immense  creation  ?  E.  V.,  I  shall  not  be  remembered 
among  so  many  people  :  for  what  is  my  soul  among  such  an  infinite 
number  of  creatures  ? 

Eccl.  16:  20;  E.  V.,  No  heart  (Gr.,  hardid)  can  think,  &c., 
[heart  is  used  here  for  person,  3iS psuche  is  often  used.] 

Eccl.  16:  30;  G\\,  psiichZn,  breath,  of  every  breathing,  or,  liv- 
ing, he  hath  covered  the  face  of  it,  [the  earth,]  and  into  it  the  turn- 
ing back  of  them :  The  Lat.  is,  anima  of  every  that  hath  life  in  it : 
Douay,  The  soul  of  every  living  thing  hath  shewn  forth  before  the 
face  thereof,  and  into  it  they  return  again :  E.  V.,  With  all  manner 
of  living  things  haXh  he  covered  the  face  thereof;  and  they  shall 
return  into  it  again. 

Eccl.  17:  30;  Gr.,  For  not  can  all  [things]  be  in  men,  for  not 
athanatos,  immortal,  a  son  of  man :  Lat.,  since  that,  or,  because, 
not  is  immortal  a  son  of  man :  Douay,  because  the  son  of  man  is 
not  immortal:  E.  V.,  because  the  son  of  man  is  not  immortal. 

Eccl.  18:  29;  Gr.,  Wise  in  words  Jcai,  also,  or,  even,  them- 
selves, or,  the  same,  spoke  like  sophists,  or,  deceived  by  fallacious 
and  captious  arguments,  and  poured  forth  proverbs  precise :  Mas- 
tery over  psuche,  breath  ;  [foi*,  words  :]  Lat.,  Wise  in  words,  &c. : 
Douay,  They  that  Avere  of  good  understanding  in  words,  have  also 
done  wisely  themselves,  and  have  poured  forth  proverbs  and  judg. 
ments  :  E.  V.,  They  that  were  of  good  understanding  in  sayings 


THEOLOGY   OF   THE   BIBLE.  239 

became  also  wise  themselves,  and  poured  forth  exquisite  parables. 
[Neither  the  Lat.,  nor  the  Douay,  nor  the  E.  V.,  give  anything 
for  the  Gr.  "  Mastery  over  ^js?<c/it."  The  verse  probably  refers  to 
fools  in  v.  27.] 

Eccl.  18:  30;  E.  V.,  Go  not  after  thy  lusts,  but  refrain  thy- 
self from  thine  appetites.  [We  have  had  in  Old  Testament  writers 
en-phsh,  Gr.,  psuche,  for  lust,  and  also  for  appetite.] 

Eccl.  '18 :  31 ;  Gr.,  If  chortgcscs,  thou  leadest  a  chorus,  or,  de- 
frayest  the  expenses  of  a  chorus,  to  of  the  psuche  of  thee  delight  in 
concupiscence,  she  will  make  thee  an  object  of  derision  of  the  ene- 
mies of  thee :  Lat.,  If  thou  defray  est  to  thy  aninia  the  concupis- 
cence of  her,  or,  it,  &c. :  Douay,  If  thou  give  to  thy  soul  her  de- 
sires, she  will  make  thee,  &c, ;  E.  V.,  If  thou  give  to  thy  soul  the 
desires  that  please  her,  she  will,  &c. 

Eccl.  19:3;  Gr.,  Moths  and  worms  shall  receive  him  as  a  por- 
tion, or,  shall  inherit  him,  and  psuclie.  daring  shall  be  taken  away : 
Lat.,  Rottenness  and  worms  shall  inherit  him,  and  shall  be  taken 
away  out  of  the  number  anima  of  him :  Douay,  Rottenness  and 
worms  shall  inherit  him,  and  he  shall  be  lifted  up  for  a  greater  ex- 
ample, and  his  soul  shall  be  taken  away  out  of  the  number :  E.  V., 
Moths  and  worms  shall  have  him  to  heritage,  and  a  bold  man  shall 
be  taken  away. 

Eccl.  19:  4;  Gr.,  Who  hastily  believing,  light  of  hardla^  and 
who  erring  in  psuche^  breath,  [for,  speech,  or,  word,]  committeth  a 
fault :  Lat,  .  .  .  and  who  oftendeth  in  anhna  furthermore  shall  be 
held :  Douay,  He  that  is  hasty  to  give  credit  is  light  of  heart :  and 
he  that  sinneth  against  his  own  soul  shall  be  despised :  E.  V.,  He 
that  is  hasty  to  give  credit  is  light-minded ;  and  he  that  sinneth 
shall  offend  against  his  own  soid. 

Eccl.  19:  16;  Gr.,  psuche:  Lat.,  mind:  Douay,  Aearif  .•  E.  V., 
heart. 

Eccl.  20  :  22 ;  Gr.,  There  is  a  losing,  or,  destroying  totally,  the 
psuchen  of  him  through  infamy,  and  from  a  senseless  character  de- 
stroyeth  totally,  or  loses,  it,  or,  her:  [Mat.  16  :  26,  is.  What  is  pro- 
fited a  man  if  the  world  entire  he  gain,  but  the  psuchTi  of  him  lose  : 
Jjuke  9:  25,  the  corresponding  verse,  is,  what  is  profited  a  man 
having  gained  the  world  entire,  /i^mse^  but  being  lost,  or,  destroy- 
ed totally.]  The  Lat.  of  Eccl.  20 :  22,  is.  There  is  who  perdet  will 
lose,  abolish,  waste,  or,  destroy,  his  anima  by  reason  of  disorder, 
and  by  reason  of  an  unadvised  ^qv^ow  perdet  it,  or,  her  :  Douay, 
There  is  that  will  destroy  his  own  soul  through  shamefocedness, 


1 

240  THEOLOGY   OF    THE   BIBLE. 

and  by  occasion  of  an  unwise  person  he  will  destroy  it :  E.  V.,  There 
is  that  destroyeth  his  own  soul  through  bashfulness,  and  by  accept- 
ing of  persons  overthroweth  himself. 

Eccl.  21  :  2  ;  E.  V.,  Flee  from  sin  .  .  .  the  teeth  thereof  are  as 
the  teeth  of  a  lion,  slaying  the  souls  of  men :  The  Gr.  is,  anairoim- 
tes,  taking  away,  abolishing,  or,  destroying,  psuchas  anthropon, 
breaths  of  men,  [for,  men :]  Lat.,  slaying  animas  of  men  :  Douay, 
Killing  the  souls  of  men.  * 

Eccl.  21 :  27 ;  Gr.,  In  the  to  imprecate  maledictions  a  profane 
upon  the  satanan,  [there  is  no  such  Gr.  word  as  satanas  /  the  Heb. 
stn,  an  adversary,  enemy,  is  written  in  the  Greek  satan,  and  as  is 
added  as  the  Gr.  termination,]  adversary,  or,  enemy,  he  imprecates 
maledictions  upon  the  o  fhimself  psuche,  [i.  e.,  upon  himself]  :  Lat., 
While  an  impious,  or,  irreligious,  rails  at  diabolum,  [there  is  no  such 
Lat.  word  as  diaholus  /  it  is  the  Gr.  word  diaholos,  an  accuser,  ca- 
lumniator,] an  accuser,  or,  calumniator,  he  rails  at  his  own  anima : 
Douay,  While  the  ungodly  curseth  the  deml^  he  curseth  his  own 
soul :  [i.  e.,  curseth  himself.  What  an  absurdity  is  the  Douay  ren- 
dering, if  devilhe  taken  to  mean  the  orthodox  devil] !  E.  V.,  When 
the  ungodly  curseth  /Satan,  he  curseth  his  own  soul.  [Satan  is  the 
Heb.  word  stn,  an  adversary,  enemy.  Orthodoxy  puts  a  capital  S  to 
it,  and  uses  it  for  the  Douay  the  devil.^ 

Eccl.  21 :  28;  E.  V.,  A  whisperer  defileth  his  own  said,  and  is 
hated  wheresoever  he  dwelleth:  Gr.,  his  own  psuche,  breath :  [i.  e., 
himself:]  Lat.,  his  anima:  Douay,  The  tale-bearer  shall  defile  his 
own  soul,  and  shall  be  hated  by  all. 

Eccl.  23 :  6  ;  E.  V.,  Let  not  the  greediness  of  the  belly  nor  the 
lust  of  the  flesh  take  hold  of  me ;  and  give  not  over  me  thy  servant 
into  an  impudent  mind :  The  Gr.  is,  to  sm  ivrererent  psuche,  breath : 
Lat.,  to  an  irreverent  anima :  Douay,  to  a  shameless  and  foolish 
7nind. 

Eccl.  23:  9;  E.  V.,  Accustom  not  thy  mouth  to  swearing; 
[mouth  here  is  equivalent  to  psuche,  breath ;  for  the  mouth  can't 
swear  without  breath.] 

Eccl.  23 :  10 ;  E.  V.,  .  .  .  he  that  sweareth,  &c. 

Eccl.  23  :  16  ;  Gr., .  .  .  psuche  hot,  or,  rash,  precipitate,  like  fire 
blazing,  cannot  be  quenched :  Lat.,  anima  hot,  as  if,  or,  as  it  were, 
fire  burning  hot,  cannot  be  extinguished :  Doiiay,  A  hot  soid  is  a 
burning  fire,  (it)  will  never  be  quenched,  till  it  devour  something  : 
E.  v.,  a  hot  mind  is  as  a  burning  fire,  it  will  never  be  quenched 
till  it  be  consumed. 


THEOLOGY   OF  THE   BIBLE.  241 

Eccl.  24 :  1 ;  Gr.,  The  wisdom  [wisdom,  without  the  article] 
couvaieTideth.  psuchen,  breath,  of  her:  Lat.,  her  anima:  Douay 
Wisdom  shall  praise  her  oicn  self:  E.V.,  Wisdom  shall  praise  herself. 

Eccl.  25  :  2  ;  Gr.,  But  three  species  hateth,  the  psuche  of  me : 
[i.  e.,  I  hate :]  Lat.,  Three  species  hateth,  ray  anima :  Douay,  Three 
sorts  my  soul  hateth,  and  7" am  greatly  grieved  at  their  life :  E.  V., 
Three  sorts  of  men  my  soul  hateth,  and  Zam  greatly  offended  at 
their  life. 

Eccl.  26:  14;  Gr.,  psuche:  Lat.,  anhna:  Douay,  soul:  E.  Y., 
mind. 

EccL  26  :  15  ;  Gr., psuche:  Lat.,  anima:  Douay,  mind:  E.  V., 
mind. 

Eccl.  27:  16;  Gr.,  psuche :  Lat.,  m,ind:  Douay,  ?nind:  E.  V., 
m,ind. 

Eccl.  29  :  15  ;  Gr.,  psuche :  Lat.,  anima :  Douay,  life :  E.  V.,  life. 

Eccl.  30  :  21 ;  Gr.,  Give  not  to  sadness  the  psuchm,  breath,  of 
thee:  Lat.,  anima:  Douay,  soid:  E.  V.,  mind. 

Eccl.  30  :  23  ;  Gr.,  Have  respect  to  the  psuche  of  thee,  [i.  e.,  to 
thyself,]  and  console  the  Tcardia  of  thee,  and  sadness  put  far  away 
from  thee :  for  many  hath  killed  the  sadness,  [sadness,  without  the 
article,]  and  not  is  profit  in  it,  or,  her:  The  Lat.  has  anima  for 
psuche:  Douay,  Have  pity  on  thy  own  soul:  E.  V.,  Love  thine 
own  sold,  &c. 

Eccl.  31 :  20;  Gr.,  .  .  .  and  the  psuche  of  him  with  him:  Lat., 
anima :  Douay,  his  soul :  E.  V.,  and  his  wits  are  with  him. 

Eccl.  31:  28;  Gr.,  psuche:  Lat.,  anima:  Douay,  soz<?;  E.  V., 
mind. 

Eccl.  31:  29;  Gr.,  psuche:  Liat.,  anima:  Douay,  soid:  E.  V., 
m  ind. 

Eccl.  32  :  23  ;  Gr.,  In  every  work,  or,  business,  trust  to  the  psuche 
of  thee :  [i.  e.,  trust  to  thyself:]  Lat.,  to  thy  anima:  Douay,  In  every 
work  of  thine  regard  thy  soul  in  faith :  E.  V.,  In  every  (good)  work 
ti'ust  thy  own  soid:  for  this  is  the  keeping  of  the  commandments. 

Eccl.  33  :  20 ;  Douay,  As  long  as  thou  livest,  and  hast  breath 
in  thee  :  E.  V.,  the  same  :  The  Lat.  is,  and  aspiras,  hreathest,  [from 
spiro,  to  breathe,  whence  the  Lat.  noun  spiritus,  breath,  for  which 
the  Douay,  the  Rheims,  and  the  E.  V.,  so  often  give  S2nrit.'\ 

Eccl.  33  :  31 ;  Gr., ...  If  there  be  to  thee  a  servant,  treat  him 

as  thyself,  for  as  the  psuche  of  thee  thou  standest  in  need  of  him : 

The  Lat.  uses  anima  twice:  the  Douay,  from  the  Lat.,  is,  If  thou 

have  (Lat.,  if  there  be  to  thee)  a  faithful  servant,  let  him  be  to  thee 

16 


242  THEOLOGY   OF   THE   BIBLE. 

as  thy  own  soul ;  [i.  e.,  as  thyself;]  treat  him  as  a  brother;  be- 
cause in  blood  of  thy  soul  (Lat.,  in  blood  oi  anima  thou  hast  gotten 
him:  Lat.,  jmrchased,  or,  acquii-ed,  him:  E.  V.,  If  thou  have  a  ser- 
vant, entreat  him  as  a  brother ;  for  thou  hast  need  of  him  as  of 
thine  own  soul. 

Eccl.  34:  13;  Gr.,  pneuma,  a  breath,  of  fearing  Jcurion  shall 
live  again ;  Lat.,  spiritus  of  fearing  God  is  purchased :  Douay,  The 
spirit  of  those  that  fear  God  is  sought  after:  E.  V.,  The  spirit  of 
those  that  fear  the  Lord  shall  live. 

Eccl.  34  :  14  ;  E.  V.,  Whoso  feareth  the  Lord,  &c. 

Eccl.  34:  15;  Gr.,  Of  a  fearing  the  A;wr20w  happy,  or,  blessed, 
the  psuche:  Lat.,  anima:  Douay,  the  soul:  E.  V.,  Blessed  is  the 
soul  of  him  [i.  e.,  he]  that  feareth  the  Lord. 

Eccl.  34:  17;  Gr.,  Lifting  up  joswcAt,  breath,  and  illuminating 
eyes,  cure  giving,  life  and  eulogian,  jiraisc :  [lit.,  well  speaking :] 
Lat.,  Exalting  animam,  and  illuminating  eyes,  giving  health,  and 
life,  and  benediction  :  [i.  e.,  well  speaking :]  Douay,  He  raiseth  up 
the  soul,  and  enlighteneth  the  eyes,  and  giveth  health,  and  life,  and 
blessing :  E.  V.,  the  same,  with  lighteneth. 

Eccl.  37:6;  Gr.,  psuche :  Lat.,  Douay,  and  E,  V.,  mind. 

Eccl.  37:8;  Gr.,  From  one  that  gives  counsel  guard  fhe  psuche 
of  thee:  [i.  e.,  guard  thyself:]  Lat.,  thy  am w? a .•  Douay,  Beware 
of  a  counsellor:  E.  V,,  Beware  of  a  counsellor. 

Eccl.  37:  12;  Gr., psuche,  twice:  Liat.,  anima,  twice:  Douay, 
soul,  twice:  E.  V.,  mind,  twice. 

Eccl.  37:  14;  Gr., psicche:  Lat.,  anima:  Douay,  soul:  E.  V., 
mind. 

Eccl.  37 :  19;  Gr.,  A  man  thei-e  is,  capable,  and  a  teacher  of 
many,  ^a^,  but,  to  his  own  psuche  [i.  e.,  to  himself  ^\^  unservice- 
able: \Jiai,  in  v.  18,  is  hut  in  E.  V.]  Lat.,  to  his  aninna:  Douay, 
to  his  own  soul :  E.  V.,  and  yet  is  unprofitable  to  himself. 

Eccl.  37 :  22  ;  Gr.,  There  is  sophos,  a  wise,  to  his  own  psuche : 
[i.  e.,  to  himself:]  Lat.,  to  his  own  anima:  Douay,  There  is  a  wise 
man  that  is  wise  to  his  own  soid:  E.  V.,  Another  is  wise  to 
him,self. 

Eccl.  37  :  27  ;  Gr.,  Son,  in  the  life  of  thee  try  i\i.Q  psuche,  breath 
[for,  disposition]  of  thee,  and  see  what  bad  in  it,  and  do  not  yield 
to  that :  Lat.,  Son,  in  tliy  life  try  thy  anima :  Douay,  My  son, 
prove  thy  soid  in  thy  life  :  and  if  it  be  wicked,  give  it  no  power, 
[In  the  light  of  Scripture  language  from  beginning  to  end,  how  ab- 
surd is  the  orthodox  notion  that  wliat  orthodoxy  calls  the  soul  is  the 


THEOLOGY   OF   THE   BIBLE.  243 

person !  ]  E.  V.,  My  son,  prove  thy  soul  in  thy  life,  and  see  what  is 
evil  for  it,  and  give  not  that  unto  it. 

Eccl.  37 :  28 ;  Gr.,  For  not  all  [things]  to  every  one  agree,  and 
not  every  psuche  [equivalent  to,  every  one]  in  every  [thing]  agrees, 
or,  is  contented:  Lat.,  and  not  to  every  anima  every  kind  is  pleas- 
ing :  Douay,  For  all  things  are  not  expedient  to  all,  and  every  kind 
pleaseth  not  every  soul:  E.  V.,  For  all  things  are  not  profitable  for 
all  men,  neither  hath  every  soul  pleasure  in  every  thing. 

Eccl.  38  :  26;  Gr.,  kardla :  Lat.,  cor:  Douay,  mind:  E.  V., 
mind. 

Eccl.  39:  1;  Gr.,  psuche:  Lat.,  anima:  Douay,  soul:  E.  V., 
mind. 

Eccl.  39  :  5  ,  Gr.,  Jcardia  :  Lat.,  cor :  Douay,  heart :  E.  Y.  heart. 

Eccl.  40 :  22 ;  E.  V.,  Thine  eye  desireth,  [equivalent  to,  thy 
psuche^  breath  ;  each  meaning,  thou  desirest.] 

Eccl.  40  :  29;  alisgesei  the  psuche  of  him :  Lat.,  he  feedeth  his 
anima:  Douay,  he  feedeth  his  soid,  [i.  e.,  himself:]  E.  V.,  he  pol- 
luteth  himself. 

Eccl.  43  :  4 ;  Gr.,  .  ,  .  [the  sun]  breaths,  or,  vapours,  burning, 
or,  like  fire,  on-breathing  :  Douay,  breathing  out  fiery  vapours : 
E.  v.,  the  same. 

Eccl.  43:  20;  Gr,,  |j5McAro5,  cold,  an  adjective  from  the  verb 
psucho,  to  breathe,  to  blow ;  and  so  says  Donnegan :  psuche.,  breath, 
is  from  the  same  verb :  Douay,  and  E.  V.,  cold. 

Eccl.  45  :  23  ;  Gr.,  ...  in  the  to  be  zealous  him  in  fear  of  kurios, 
and  to  stand  up  him  at,  or,  on,  turning  back  of  people,  in  probity, 
or,  virtue,  of  courage  of  psuche.,  breath,  of  him :  Lat.,  of  his  anima : 
Douay,  of  his  soid:  E.  V.,  with  good  courage  of  heart. 

Eccl.  47:  15;  Gr.,  Earth  encompassed,  t\iQ  psuche,  breath,  [for, 
speech,]  of  thee,  [Solomon,]  kai.,  yea,  thou  hast  filled  it  with  simi- 
lies,  allegories,  or,  parables,  of  enigmas:  Lat.,  thy  anitna:  Douay, 
thy  sotd  covered  the  earth,  and  thou  didst  multiply  riddles  in  para- 
bles :  E.  v.,  Thy  soid  covered  the  whole  earth,  and  thou  fiUedst  it 
with  dark  parables. 

Eccl.  48 :  5 ;  Gr.,  Ao,  who,  didst  awaken,  or,  raise  up,  a  dead 
out  of,  or,  from,  death  hai.,  yea,  out  of  hades.,  en.,  through,  or,  by 
means  of,  a  word  of  the  Highest :  Lat.,  from  inferis — [the  word 
for  which  the  Douay  so  often  gives  heli\ — out  of  the  condition,  or, 
lot,  of  death  :  Douay,  who  raisedst  up  a  dead  man/*rom  helow.,  from 
the  lot  of  death,  by  the  word,  &c. :  E.  V.,  Who  didst  raise  up  a 
dead  man  from  death,  and  his  soul  from  the  place  of  the  dead,  (mar- 


244  THEOLOGY    OF   THE   BIBLE. 

gin,  or,  grave.)  [James's  Orthodox  Ecclesiastics  were  not  willing 
to  go  by  the  Greek  of  this  verse,  nor  even  by  the  Romish  orthodox 
Lat.  or  Douay  of  the  verse.  By  his  soul  from  the  place  of  the  dead 
they  must  mean  what  (as  we  have  seen)  Bishop  Hobart  and  the 
Bishops  he  cites  in  his  support  mean,  namely,  his  orthodox  soul, 
spirit,  ghost,  from  what  those  Bishops  call  the  intermediate  place 
of  what  they  call  dejDarted  souls,  spirits,  ghosts.  My  copy  of  the 
Italian  has  not  the  so-called  Apocrypha.  The  E.  V.  probably  took 
its  language  here  from  the  Ital.  of  the  Apocrypha,  but  the  margin 
gives,  grave.^ 

Eccl.  49 :  16  ;  Gr.,  .  .  .  every  zoon,  breathing  thing  :  Lat.,  every 
anima,  breath :  Douay,  every  soul :  E.  V„  and  so  was  Adam  above 
every  Iwing  thing  in  the  creation.  [We  have  had  in  E.  V.  living 
thing  where  theHeb.  is  en-phsh^  Gr. ,  2)suche,  Lat.,  am'ma.'] 

Eccl.  60 :  25  ;  Gr.,  en,  at,  or,  with,  two  nations  is  offended  the 
psuche,  breath,  of  me :  Lat.,  my  anima :  Douay,  There  are  two 
nations  which  my  soul  abhorreth  :  E.  V.,  There  are  two  manner  of 
nations  which  my  heart  abhorreth.  [It  is  the  breath  that  is  offend- 
ed :  Douay  and  E.  V.,  abhorreth.] 

Eccl.  51 :  3  ;  E.  V.,  .  .  .  and  out  of  the  hands  of  such  as  sought 
after  my  life :  The  Gr.  is,  the  joswcAS  of  me  :  Lat.,  my  anima:  Dou- 
ay, my  life. 

Eccl.  51 :  6  ;  Gr.,  By  a  king  diabole,  accuser,  of  tongue  unjust : 
drew  near  even  to  death  the  psuche  of  me,  [i.  e.,  Z,]  kai,  yea,  the 
life  of  me  was,  or,  became,  near  hades,  the  grave,  underneath  :  Lat., 
to  death  my  anima,  .  .  .  my  life  to  infernus  down :  Douay,  my  soxd 
even  to  death,  and  my  life  was  drawing  near  to  hell  beneath :  E.V., 
By  an  accusation  to  "the  king  from  an  unrighteous  tongue  my  soul 
drew  near  even  unto  death,  my  life  was  near  to  the  hell  beneath. 

Eccl.  51 :  19;  E.  V.,  My  soul  hath  [i.  e.,  Zhave]  wrestled  with 
her,  and  in  my  doings  I  was  exact. 

Eccl.  51 :  20 ;  Gr.,  I  guided,  or,  regulated,  the  psuche  of  me  in, 
or,  with  respect  to,  her:  Lat.,  my  anima  I  guided  to  her:  Douay, 
I  directed  my  soid  to  her:  E.  V.,  I  directed  my  soul  unto  her,  and 
Z  found  her  in  pureness. 

Eccl.  51 :  24;  E.  V.,  Wherefore  are  ye  slow,  and  what  say  ye 
of  these  things,  seeing  your  souls  are  very  thirsty? 

Eccl.  51 :  26 ;  E.  V.,  Put  your  neck  under  the  yoke,  and  let 
your  sold  receive  instruction :  Gr.,  And  let  accept  the  psuche  of 
thee  education :  Lat.,  and  let  your  anima^  &c. :  Douay,  and  let 
your  soul  receive  discipline. 


THEOLOGY   OF  THE   BIBLE.  246 

Eccl.  51 :  29  ;  Gr.,  !Let  be  gay,  or,  cheerful,  the  psuche,  breath, 
of  you  in  the  mercy  of  him,  and  be  not  ashamed  en,  in,  or,  in  re- 
spect to,  praising  of  him:  [with  psuche,  breath,  of  course  :]  Lat., 
Let  be  merry,  or,  joyfiil,  your  anima,  and  be  not  discomposed  in 
laus,  praise,  of  him :  [We  understand  what  laics  Deo  means  ;  it  is 
the  breath,  voice,  of  praise:]  Douay,  Let  your  soul  rejoice  in  his 
mercy,  &c. :  E.  V.,  Let  your  soul  rejoice  in  his  mercy,  and  be  not 
[i.  e.,  and  be  ye  not  ]  ashamed  of  his  praise. 


B  ARUCH. 


Bar.  2:  17;  Gr.,  Open  eyes  of  thee,  and  behold,  for  not  those 
lying  dead  in  the  hades,  grave,  of  whom  is  taken  away  the  pneuma, 
breath,  of  them  from  the  entrails  of  them  will  give  glory  and  jus- 
tification to  the  kurios :  Lat.,  for  not  dead,  who  are  in  inferno,  of 
whom  spiritus,  the  breath,  was  taken  from  entrails  of  them,  shall, 
&c. :  Douay,  Open  thy  eyes,  and  behold:  for  the  dead  that  are  in 
hell,  whose  spirit  is  taken  away  from  their  bowels,  shall  not  give 
glory  and  justice  to  the  Lord:  E.  V.,  Open  thine  eyes,  and  behold; 
for  the  dead  that  are  in  their  graves,  whose  souls  (margin,  Greek, 
spirit,  or,  life,)  [the  Gr.  is,  pneuma,  breath,]  are  taken  from  their 
bodies,  will  give  unto  the  Lord  neither  praise  nor  righteousness. 

Bar.  2  :  18 ;  Gr.,  But  the  joswcAe,  breath,  saddened  at  the  magni- 
tude, ho,  who,  or,  which,  goeth  slowly  stooped  [metaphor.,  says 
Donnegan,  suppliant,  humble]  and  weak,  or,  languishing,  and  the 
eyes  failing,  or,  going  out,  Jcai,  yea,  or,  and,  the  psuche,  breath, 
which  hungering,  or,  longing  for,  will  give  glory  and  justice,  [i.  e., 
justness,]  O  Tcurie :  Lat.,  But  anima  which  sad  is  over  magnitude 
of  evil,  .  .  .  et,  even,  or,  and,  anima  hungry,  will  give  to  thee  glory, 
andJMS^^^^am,  justice,  or,  righteousness,  to  Dominus  :  Douay,  But 
the  soul  that  is  sorrowful  for  the  gi-eatness  of  evil  (she  hath  done,) 
and  goeth  bowed  down,  and  feeble,  and  the  eyes  that  fail,  and  the 
hungry  soul  giveth  glory  and  justice  to  the  Lord  :  E.  V.,  But  the 
sold  that  is  greatly  vexed,  which  goeth  stooping  and  feeble,  and  the 
eyes  that  fail,  and  the  hungry  soul,  will  give  thee  praise  and  righte- 
ousness, O  Lord. 

Bar.  2  :  32  ;  E.  V.,  And  they  shall  praise  me  in  the  land  of  their 
captivity. 


246  THEOLOGY   OF   THE   BEBLE. 

Bar.  4:1;  Gr., ...  all  those  attaining,  or,  holding  firmly,  it, 
(the  book  of  the  commandments,  and  the  law,)  to  life :  hut  those 
forsaking,  or,  omitting,  it,  shall  die,  or,  die  away:  [i.  e.,  as  a  final- 
ity :]  Douay,  all  they  that  keep  it  shall  come  to  life :  but  they  that 
have  forsaken  it,  to  death :  E.  V.,  all  they  that  keep  it  (shall  come) 
to  life :  but  such  as  leave  it  shall  die. 

Bar,,  Epistle  of  Jeremy,  6  :  1 ;  E.  V,,  .  .  .  ye  shall  be  led  captives 
into  Babylon. 

Bar.,  Epistle  of  Jeremy,  6  :  7 ;  Gr.,  For  the  aggelos,  messenger, 
of  me  with  you  is,  he  indeed  seeking  out  ihepsuchas  of  you :  [i.  e., 
seeking  you  out :]  Lat.,  For  my  angelus,  [there  is  no  such  word  in 
the  Lat.,  it  is  the  Gr.  aggelos^  messenger ;  when  two  ^s  come 
together  in  the  Gr.,  the  first  is  sounded  7i,  angelos,]  messengei-, 
with  you  is,  and  I  myself  will  pray  for  your  animas :  [i.  e.,  for  you :] 
Douay,  For  my  angel  is  with  you :  and  I  myself  will  demand  an 
account  of  your  souls :  E.  V.,  For  mine  angel  is  with  you,  and  I 
myself  caring  for  your  souls. 

Bar.,  Epistle  of  Jeremy,  6 :  25  ;  E.  V.,  The  things  wherein  there 
is  no  breath  are  bought  for  a  most  high  price :  (margin,  or,  any 
price:)  Gr.,  pneuma:  Lat.,  For  any  price  are  bought,  in  which 
spiritus,  breath,  not  is  in  them  :  Douay,  Men  buy  them  at  a  high 
price,  whereas  there  is  no  breath  in  them. 


THE  SONG  OF  THE  THREE  HOLY  CHILDREN. 

The  Canticle  in  the  Church  Prayer  Book,  beginning  with,  "  O,  all 
ye  works  of  the  Lord,  bless  the  Lord,  and  magnify  him  forever,"  is 
taken  from  this  so-called  Apocryphal  book  ;  beginning  at  v.  35,  and 
ending  with  v.  65. 

In  V.  16,  the  Gr.  is,  But,  or,  however,  with  psuche  [for,  heart, 
feelings]  broken,  and  pyieuma,  breath,  of  humility,  or,  depression, 
we  may  be  accepted :  Lat.,  But,  or,  however,  with  miiid  broken, 
spiritus,  breath,  of  lowness  we  may  be  accepted :  Douay,  Never- 
theless, in  a  contrite  heart,  and  humble  spirit,  let  us  be  accepted  : 
E.  v.,  the  same.  [The  Lat.  giving  9nind  for  psuche;  the  Douay, 
and  E.  V.,  giving  heart  for  it.  We  ha,Ye  had 2:>suche  often  rendered, 
heart.  It  is  used  for  the  heart  as  the  seat  of  the  affections,  and  for 
mind  as  the  seat  of  the  affections.     We  have  frequently  had,  heart, 


THEOLOGY   OF   THE   BIBLE.  247 

and  mind,  given  in  the  Douay  and  E.  V.,  for  the  Gr.  psuche.  And 
Gesenius,  for  en-phsh,  for  which  the  Gr.  word  is  generally  psuche, 
gives  among  his  definitions,  mind  as  the  seat  of  the  affections,  citing 
passages,  and  heart  as  the  seat  of  the  affections,  citing  passages.] 

In  V.  43,  the  E.  V.  is,  O  all  ye  lomds,  bless  the  Lord :  praise  and 
exalt  him,  &c. :  The  Greek  is.  Praise,  all  the  pneumata^  hreaths,  the 
Jcurios^  [the  winds  are  called  the  breaths  of  God,]  celebrate  in  song 
and  exalt  him,  &c. :  The  Lat.  is,  all  the  spiritus,  breaths,  of  God, 
for  winds :  [spiritus  is  the  nominative  plural,  as  well  as  the  nomina- 
tive singular :]  Douay,  all  ye  sp)irits  of  God  :  [for,  all  ye  winds.l 

In  V.  63,  the  E.  V.  is,  O  ye  servants  of  the  Lord  bless  the 
Lord  :  praise  and  exalt  him,  &c.  The  Gr.  words  are,  praise, . .  cele- 
brate in  song  and  exalt,  &c.  [These  are  the  Gr.  words  throughout 
the  song.] 

In  V.  64,  the  Gr.  is,  Praise,  pneumata,  breaths,  and  psuchai  [for 
hearts,  feelings,  affections,]  of  just  the  kurios,  celebrate  in  song  and 
exalt  him,  &c.  :  [2^nei(ma  and  psuche,  used  here,  are  the  same  two 
Gr.  words  used  in  v.  16,  where  for  psuche  the  Lat.  has  mind,  and 
the  Douay,  and  the  E.  V.,  have  heart.]  The  Lat.  words  in  v.  64  are, 
spiritus  and  animae,  breaths,  and  minds,  or,  hearts :  The  Douay 
words  are,  spirits  and  souls ;  E,  V.,  spirits  and  souls.  [In  the  cur- 
rent language  of  Orthodoxy,  spirit  and  soul  mean  the  same,  name- 
ly, the  orthodox  immortal  spirit, — immortal  soul.  The  Douay,  and 
E.  v.,  spirits  and  soids,  if  taken  in  the  orthodox  sense,  would  give 
men  both  an  immortal  spiiit  and  an  immortal  soul.] 


SUSANNAH, 


Psuche  is  not  used  in  Susannah.     It  might  have  been  used  in 
several  places,  as  in  v.  11,  and  14,  where  the  E.  V.  word  is,  lust. 


BEL    AND    THE    DRAGON; 

CUT  OFF,  SAYS  THE  HEADING,  FROM  THE  END  OF  DANIEL, 

Psuche  is  not  used  in  it. 


248  THEOLOGY   OF   THE   BIBLE. 

This  Chapter,  in  the  E.  V.,  tells  us,  v.  3,  that  the  Babylonians 
had  an  idol  called  Bel,  and  that  there  were  spent  upon  him  every- 
day twelve  great  measures  of  fine  flour,  and  forty  sheep,  and  six 
vessels  of  wine ;  and,  v.  10,  that  the  priests  of  Bel  were  seventy, 
besides  their  wives  and  childi-en;  and,  v.  11,  So  Bel's  priests  said, 
Lo,  we  go  out ;  but  thou,  O  King,  set  on  the  meat,  and  make 
ready  the  wine,  and  shut  the  door,  and  seal  it  with  thine  own  sig- 
net; and,  V.  12,  And  to-morrow  when  thou  comest  in,  if  thou  find- 
est  not  that  Bel  hath  eaten  up  all,  we  will  sufler  death ;  or  else 
Daniel,  that  speaketh  falsely  against  us.  v.  14,  The  King  set  the 
meats  before  Bel.  Now  Daniel  had  commanded  to  bring  ashes,  and 
they  strewed  the  ashes  throughout  the  temple  in  the  presence  of 
the  king  alone  ;  and  they  went  out,  and  shut  the  door,  and  sealed 
it  with  the  king's  signet,  v.  15,  Now  in  the  night  came  the  priests 
with  their  wives  and  children,  as  they  were  wont  to  do,  and  did 
eat  and  di-ink  up  all.  The  following  verses,  including  v.  22,  shew, 
that  the  ashes  betrayed  the  priests,  and  that  the  king  slew  them, 
and  delivered  Bel  into  Daniel's  power,  and  that  he  destroyed  Bel 
and  his  temple,  v.  23,  And  in  that  same  place  there  was  a  dragon, 
which  they  of  Babylon  worshipped,  v.  24,  And  the  king  said  to 
Daniel, .  .  .,  lo,  he  liveth,  he  eateth  and  drinketh ;  thou  canst  not 
say  that  he  is  no  living  god :  therefore  worship  him.  Daniel  re- 
fused, and  said  to  the  King,  give  me  leave,  and  I  will  slay  this  dragon 
without  sword  or  staff.  The  King  gave  him  leave.  Daniel  took 
pitch,  and  fat,  and  hair,  and  made  lumps  thereof  and  put  into  the 
dragon's  mouth,  and  the  dragon  burst  asunder,  (says  the  E.  V.  No 
doubt  Daniel  set  fire  to  the  lumps.)  v.  28  to  32,  When  the  people 
of  Babylon  heard  these  things  they  conspired  against  the  King,  and 
said,  he  is  become  a  Jew,  and  hath  destroyed  Bel,  and  slain  the 
dragon,  and  put  the  priests  to  death  ;  and  said  to  the  King,  Deliver 
us  Daniel,  or  else  we  will  destroy  thee  and  thine  house ;  and  the 
King,  being  constrained,  delivered  Daniel  unto  them :  who  cast  him 
into  the  lions'  den,  &c. 

No  wonder,  in  the  light  of  such  a  history,  that  Pagan  priests, 
to  suit  their  own  ends,  should  make  their  deluded  masses  believe  in 
shades,  manes,  (answering  to  our  Orthodox  ghosts,  spii'its,  souls, 
baptized,  some  centuries  after  Christ,  into  Chi'istianity,  by  the 
Romish  priesthood,  to  suit  their  ends,)  to  go  to  the  Pagan  Tartarus, 
or  to  the  Pagan  Elysium.  And,  as  Archbishop  Whately  remarks, 
"If  the  ancient  [Pagan]  writers  disbelieved  [the  system  of  the  Pa- 
gan priests],  one  can  easily  imderstand  why  they  should  neverthe- 


THEOLOGY   OF   THE   BIBLE.  249 

less  occasioually  speak  as  if  they  did  believe  it :  since  they  all  agreed 
it  was  useful  in  keeping  the  multitude  in  awe." 

Why  was  this  history  of  the  destruction  of  Bel  and  the  Dragon 
"cut  off  from  the  end  of  Daniel,"  and  called  Apocryphal,  i.  e., 
doubtful  ?  "Was  its  exposure  of  the  craft  of  the  priesthood  too 
suggestive  ? 


PRAYER    OF    MANASSES. 
Psiiche  is  not  used  in  it ;  nor  the  Douay  and  E.  V.  word  soul. 


1   MACCABEES. 


1  Mac.  1  :  27 ;  E.  V,,  .  .  .  She  was  in  heaviness. 

1  Mac.  1 :  36  ;  E.  V.,  For  it  was  a  place  to  lie  in  wait  against 
the  sanctuary,  and  an  evil  adversary  to  Israel :  Gr.,  And  it  became 
for  snares  to  the  holy  place,  and  for  diabolon  poneron,  an  accuser 
bad,  to  Israel  continually :  Lat.,  And  this  became  for  snares  to  sanc- 
tification,  and  for  diaboliim,  hurtful  in,  or,  to,  Israel :  Douay,  And 
this  was  a  place  to  lie  in  wait  against  the  sanctuary  and  an  evil 
devil  in  Israel. 

1  Mac.  1 :  48  ;  E.  V.,  That  they  should  also  leave  their  chil- 
dren uncircumcised,  and  make  their  souls  [i.  e,,  themselves]  abomin- 
able with  all  manner  of  uncleanness  and  profanation :  Greek,  the 
psuchas  of  them  :  Lat.,  animas :  Douay,  soids. 

1  Mac.  2 :  38 ;  Gr.,  .  .  .  and  were  put  to  death,  they  and  the 
wives  of  them,  and  the  children  of  them,  and  the  cattle  of  them, 
even  to  a  thousand  psuohon,  anthropon^  bi'eaths  of  persons,  [for, 
persons,]  :  Lat.,  even  to  a  thousand  animas  hominiim,  breaths  of 
men,  or,  breaths  of  persons  :  Douay,  to  the  number  of  a  thousand 
persons:  E.  V.,  to  the  number  of  a  thousand  7:>e(9p?e. 

1  Mac.  2  :  40 ;  Gr,,  .  .  .  and  we  fight  not  for  the  2)snch6n  of 
us:  Lat.,  for  our  animas:  Douay,  for  our  lives:  E.  V.,  for  our 
lives. 

1  Mac.  3  :  81 ;  Gr.  psuche :  Lat.,  Douay,  and  E.  ^  ■■■ni7id. 


250  THEOLOGY   OF  THE   BIBLE. 

1  Mac.  5  :  3 ;  E.  V.,  ...  a  snare  unto  the  people,  in  that  they 
lay  in  wait  for  them. 

1  Mac.  8  :  25  ;  E.  V.,  The  people  of  the  Jews  shall  help  them 
with  all  their  heart :  Gr,,  with  whole,  or,  full  karclia :  Lat.,  w^ith 
whole,  or,  full  cor:  Douay,  with  all  their  heart. 

1  Mac.  8 :  27  ;  E.  V., .  .  .  the  Romans  shall  help  them  with  all 
their  heart :  The  Gr,  is,  with  whole  psuche :  Lat,,  ex  animo,  from, 
or,  out  of,  the  mind :  Douay,  with  all  their  heart. 

1  Map.  9 :  2  ;  E,  V.,  ...  they  slew  much  people :  Gr.,  many 
psuchas  anthropon :  Lat,,  many  animas  hominum :  Douay,  slew 
many  people. 

1  Mac.  9  :  9  ;  E.  V,,  ...  let  us  now  rather  save  our  lives :  Gr,, 
%\i&psuchas  of  ourselves  :  Lat,,  our  anhnas:  Douay,  our  lives. 

1  Mac,  9  :  14  ;  E,  v.,  ...  he  took  with  him  all  the  hardy 
men  :  Gr.,  and  came  together  with  him  all  the  eiipsuchoi  te  kardia, 
well  breathed,  in  heart :  [eiipsuchoi  is  compounded  from  eu,  well, 
and  psucho,  to  breathe] :  Lat.,  and  came  together  with  him  all 
steady,  or,  resolved,  in  cor :  Douay,  and  all  the  stout  of  heart  came 
together  with  him. 

1  Mac.  9  :  44  ;  Gr.,  psuche  in  the  plural :  E.  V.,  lives. 

1  Mac.  10  :  33  ;  E.  V.,  Moreover  I  freely  set  at  liberty  every 
one  of  the  Jews  that  were  carried  captives  :  Gr.,  every  p)suche  of 
Jews :  Lat,,  every  anima  of  Jews :  Douay,  every  soid  of  the  Jews. 

1  Mac,  12  :  9  ;  E.  V.,  ...  for  that  we  have  the  holy  books  of 
Scripture  in  our  hands  to  comfort  us. 

1  Mac.  12:  51;  G^veok,  psuche :  Lat.,  anima:  Douay,  lives: 
E.  v.,  lives. 

1  Mac.  13:  5;  Gr.,  psuche:  Lat.,  anima:  Douay,  Z//e.-E. V., 
life. 

1  Mac.  14:  29;  E.  V.,  .  .  .  put  themselves  in  jeopardy.  [We 
have  had,  put  the  psuchas  of  them  in  jeopardy,] 

1  Mac.  15  :  40 ;  E,  V,,  ...  to  take  the  people  prisoners.  [We 
have  had  psuchas  made  captive.  Psuche  is  used  eleven  times  in 
1  Macoab. ;  the  E.  V.  has  soid  but  once,  namely,  ch.  1 :  48,  The 
Douay,  has  soid'va.  that  verse ;  and  in  ch,  10  :  33  the  Douay  gives, 
every  soul  of  the  Jews,  and  the  E,  V,,  every  one  of  the  Jews.  Thus 
the  E.  V.  admits,  that  every  soid  of  the  Jews  means  every  one  of 
the  Jews,  every  corporeal,  breathing  Jew,  (was  carried  away  cap- 
tive.) And  there  are  no  soxds  known  to  the  Scriptures,  either  those 
admitted  to  be  canonical  or  those  called  Apocryphal,  but  corporeal, 
breathing  j^,eatures ;  and  all  these,  of  whatever  kind,  are  called  in 


THEOLOGY   OF   THE   BIBLE.  251 

Scriiiture  eii-phshs,  hre&ths :  Gr.,  psuohai,  breaths:    Lat.,   animae-, 
breaths,  as  we  have  abundantly  seen.] 


2    MACCABEES 


2  Mac.  1:3;  Gr.,  And  (may  God)  give  to  you  all  kardian^ 
a  heart,  soul,  mind,  for  the  to  adore,  or,  revere,  him  and  to  do  of 
him  the  wills,  or,  desires,  with  Jcardia,  a  heart,  soul,  mind,  great, 
and  psuche^  a  breath,  soul,  mind,  disposition,  willing,  or,  resolute : 
The  Lat.,  uses  cor  twice,  and  uses  tnind  for  psuche :  Douay,  And 
give  you  all  a  heart  to  worship  him,  and  to  do  his  will  with  a 
great  heart,  and  a  willing  mind :  E.  V.,  And  give  you  all  an  Jieart 
to  serve  him,  and  to  do  his  will  with  a  good  courage  and  a  willing 
inind.  [Lexicographers  first  give  the  true  meaning  of  a  word,  the 
etymological  meaning  ;  called  the  primary  meaning  ;  and  then  give 
what  are  called  secondary  senses  in  which  the  word  is  sometimes 
used.  For  example :  For  the  Heb.  en-phsh  Ges.  first  gives  breath : 
This  is  its  true  meaning,  its  etymological  meaning.  He  then  gives, 
"  the  soul,  Lat.,  anima,  Gr.,  psuche,  by  which  the  body  lives,  the 
token  of  which  is  drawing  breath,  (compare  the  Heb.  ru-ach,  Lat., 
anima,  says  he,)  the  seat  of  which  was  supposed  to  be  in  the  blood," 
citing  Lev.  17:  11 ;  Deut.  12  :  23  ;  Gen.  9  :  4,  5.  He  then  gives  for 
en-phsh,  life  ;  mind  as  the  seat  of  the  senses,  affections,  and  various 
emotions ;  and  heart  as  signifying  the  same :  he  also  gives  for  en- 
phsh,  animal,  every  living  thing  ;  citing  passages  for  each.  These 
are  secondary  senses  in  which  the  word  en-phsh  is  sometimes  used. 
And  so  of  the  Heb.  word  lb.  Its  primary  and  true  meaning  is  heart, 
the  bodily  organ :  this  he  gives  first.  He  then  says,  it  is  used  "  as 
equivalent  to  en-phsh,  soul,  life  ;  and  for  the  seat  of  the  senses,  af- 
fections, and  emotions  of  the  mind  ;  for  the  mode  of  thinking  and 
acting  ;  as  the  seat  of  will  and  purpose  ;  and  for  intellect  and  wis- 
dom ;  and  metaphor,  for  the  middle  part,  interior,  midst,  as,  of  the 
sea,  of  heaven,"  citing  passages  for  each.  For  "midst  of  heaven" 
he  cites  Deut.  4:11.  The  Heb.  there  is,  even  to  Ih,  heart,  of  the 
s^m^■;;^,  heavens,  the  same  word  used  in  Gen.  1:1;  and  it  is  always 
in  the  plural  throughout  the  Heb.  Scriptures :  The  Gr.  is,  tou 
ouranou,  of  the  heaven,_starry  heavens,  (so  defined  by  Donnegan,) 
in  Deut.  4:  11;  and  tojj^  ~oura?io'jf^  the  heaven,  starry  heavens,  in 


252  THEOLOGY    OF  THE   BIBLE. 

Gen.  1:1;  The  Lat.  is,  cmlum^  defined  by  Ainsworth,  heaven, 
the  sky,  in  both  those  verses :  The  Douay  is  heaven,  in  both  those 
verses  :  The  E.  V.  in  Deut.  4:11  is,  and  the  mountain  burned  with 
fire  unto  the  midst  of  heaven.  In  Gen.  1 :  1  the  E.  V.  is,  God  cre- 
ated the  heaven  and  the  earth.  The  E.  V.  gives,  sometimes  heaven., 
and  sometimes  the  heavens.  There  is  not  a  place  in  all  Scripture 
where  the  heavens  is  not  meant.  All  above  the  surface  of  the  earth, 
including  the  atmosphere  down  to  the  surface,  is  uniformly  called 
in  Scripture,  heavens.  In  Gen,  1  :  20,  fowl  (that)  may  fly  in  the 
open  firmament  of  heaven.  Jer.  7:33,  the  E.  V.  is,  fowls  of  heaven. 
In  Gen.  1  :  26,  28,  30,  the  E,  V.  is,  fowl  of  the  air :  Heb.,  heavens, 
in  each.  In  Gen.  2:  1,  the  E.  V.  is,  the  heavens.  These  latter 
senses  given  by  Ges.  for  lb  are  secondary  senses  in  which  the  word 
is  sometimes  used  in  Scripture.  And  so  the  Gr.  psuche  is  first  de- 
fined breath.  This  is  its  true  meaning,  its  etymological  meaning  ; 
from  josMcAd,  to  breathe;  then,  disposition,  genius,  mind,  a  living 
being,  a  man,  are  given,  as  secondary  senses  in  which  psuche  is 
sometimes  used.  And  the  Gr.  Jcardia  is  first  defined  '■'■heart,  as  the 
source  from  which  the  blood  flows,  where  pulsation  is  felt."  This 
is  its  true  meaning.  Then  are  given  for  it,  courage,  cowardice,  an- 
ger, joy,  grief,  mind,  soul,  reason,  understanding,  the  heai't  or  core 
in  plants.  These  are  secondary  senses  in  which  the  word  is  some- 
times used.  And  the  Lat.  anima  is  first  defined  air,  breath.  This 
is  its  true  meaning.  It  is  then  defined,  the  animal  life,  the  soul, 
wind.  These  are  secondary  senses  in  which  the  word  is  sometimes 
used.  And  the  Lat.  cor  is  first  defined,  the  heart,  [i.  e.,  the  bodily 
organ.]  This  is  its  trae  meaning.  It  is  then  defined,  "  the  mind, 
wit,  wisdom,  judgment,  courage,  affection,  Synecd.,  the  whole  man." 
These  are  secondary  senses  in  which  the  word  is  sometimes  used. 
Hence  we  so  often  see,  as  in  this  v.,  2  Mac.  1 :  3,  Jcardia  and 
psuche  (the  Heb.  would  be  lb  and  en-phsh)  used  in  the  same  connec- 
tion, and  different  words  given  for  them  in  the  different  versions, 
though  they  mean  the  same  thing,  but  are  cumulated  for  emphasis. 
And  so,  the  Lat.  spiritus  (from  sjyiro,  to  breathe,)  is  first  defined, 
breathing,  air,  wind.  This  is  its  true  meaning,  its  etymological 
meaning.  It  is  then  defined,  life,  spirit,  soul,  mind,  or,  tbe  affec- 
tions thereof,  as  ambition,  courage,  spirit,  haughtiness,  &c.  These 
are  secondary  meanings,  in  which  the  word  is  sometimes  used.] 

2  Mac.  3  :  16  ;  Gr.,  psuche:  Lat,,  Douay,  and  E.  V.,  mind. 

2  Mac.  4  :  14 ;  Gr.,  So  that  no  longer  about  the  of  the  altar,  or, 
table  on  which  sacrifices  are  offered,  the  functions  prothumous,  ar- 


THEOLOGY   OF   THE   BIBLE.  253' 

dent,  to  be  the  priests :  [2yrothumos  is  compounded  of  pro,  from,  and 
thicmos,  defined,  soul,  heart,  desire,  ardor :]  The  Douay  is.  Insomuch 
that  the  pi-iests  were  not  now  occupied  about  the  offices  of  the 
altar:  E.  V.,  That  the  priests  had  wo  courage  to  serve  any  more  at 
the  altar. 

2  Mac.  3:31;  Gr., ....  to  grant  life  to  that  [for,  him  that]  in 
lastj!?wo5,  breath,  lying:  Lat.,  to  him  who  in  last  spiritKs,  breath, 
was  put :  Douay,  to  grant  him  his  life,  who  was  ready  to  give  up 
the  ghost :  E.  V.,  to  grant  him  his  life,  who  lay  ready  to  give  up 
the  ghost. 

2  Mac.    4 :  34 ;    E.   V., gave  him  his  right  hand  with 

oaths. 

2  Mac.  4:37;  Gr.,  Therefore  Antiochus  being  sad,  or,  dis- 
tressed, psuchichos,  of  breath,  [defined  by  Donnegan,  of  life,  or,  soul]  : 
Lat.,  being  sad  in  mind:  Douay,  Avas  grieved  in  his  mind:  E.  V., 
was  heartily  sorry.  '> 

2  Mac.  4 :  46  ;  Gr.,  Wherefore  taking  Ptolemy  to  a  certaipi 
colonnade  so  that  anapsuxonta,  [from  ana,  up  and  down,  and 
psucho,  to  breathe,]  recovering  breath  the  king :  Lat.,  and  Douay, 
as  it  were  to  cool  himself:  E.  V.,  as  it  were  to  take  the  air. 

2  Mac.  5  :  11 ;  Gr.,  ^?5i«cAe .'  Lat.,  Douay,  and  E.  V.,  mind. 

2  Mac.  5:21;  Gr.,  hardia :  Lat.,  Douay,  and  E.  V.,  mind. 

2  Mac.  6  :  19,20;  E.  V.,  But  he,  choosing  rather  to  die  glori- 
ously, than  .  .  .  .  ,  came  of  his  own  accord  to  the  torment,  v.  20,  As 
it  behooved  them  to  come,  that  are  resolute  to  stand  out  against 
such  things  as  are  not  lawful  for  love  of  life  to  be  tasted. 

2  Mac.  6 :  22  ;  E.  v.,  .  .  .  .  ,  that  in  so  doing  he  might  be  de- 
livered from  death. 

2  Mac.  6  :  23 ;  [he  refused;]  E.  V.,  .  .  .  .  ;  thei'efore  he  answer- 
ed accordingly,  and  willed  them  straightways  to  send  hiin  to  the 
grave:  Gr.,  ew, into,  the /iac?es .*  Lat.,  into  the  infernus,  the  lying 
below  :  Douay,  into  the  other  xoorld.  [The  Douay's  orthodoxy  was 
obliged  to  dodge  here.  The  Lat.  infernus  is  the  Avord  for  which 
the  Douay  gives  hell,  (and  the  E.  V.  frequently  follows  the  Douay, 
and  gives  helt).  This  man  was  about  to  die  for  the  law.  The 
Douay  therefore,  was  unwilling  to  have  him  say,  send  me  to  hell ; 
and  so  the  Douay  here  gives,  for  the  Latin  infernus,  the  other 
viorld!\ 

2  Mac.  6 :  30 ;  Gr.,  But  being  about  by  the  blows  teleutan  to 
end,  [for,  die,]  groaning  he  said :  to  kurios  the  holy  knowledge 
having,  evident  it  is,  that  being  able  to  be  released  from  the  death. 


254  THEOLOGY   OF   THE   BIBLE. 

[from  death,]  cruel  I  endure  as  to  the  soma^  sufferings,  being  scourg- 
ed ;  but  as  to  psuche,  breath,  [for,  mind,  or,  heart,  courage,] 
cheerfully  through,  or,  by  reason  of,  the  of  him  fear,  these  I  suffer: 
[soma  here  means  the  living  person ;  for  a  dead  body  cannot  suf- 
fer.] Lat.,  but  according  to  anima  :  Douay,But  when  he  was  now 
ready  to  die  with  the  stripes,  he  groaned,  and  said :  O  Lord,  who 
hast  the  holy  knowledge,  thou  knowest  manifestly  that  Avhereas  I 
might  be  delivered  from  death,  I  suffer  grevious  pains  in  body  :  but 
in  soul  am  well  content  to  suffer  these  things  because  I  fear  thee. 
The  E.  V.  uses  with  stripes,  and,  I  (now)  endure  sore  pains  in  body 
by  being  beaten  :  but  in  soul  am  well  content  to  suffer  these  things, 
because  I  fear  him. 

2  Mac.  6  :  31;  Gr,,  And  this  [man]  consequently  this  turn  of 
mind,  oi',  character,  metellaxen,  gave  in  return,  not  only  to  the  young 
men,  but  kai,  also,  to  the  most  of  the  nation,  the  of  himself  death  an 
example  of  bravery  and  memory  of  courage  leaving  behind.  Douay, 
Thus  did  this  man  die,  leaving  not  only  to  the  young  men,  but  also  to 
the  whole  nation,  the  memory  of  his  death  for  an  example  of  virtue 
and  fortitude:  E.  V.,  And  thus  this  man  died,  leaving  his  death  for 
an  example  of  a  noble  courage,  and  a  memorial  of  virtue,  not  only 
unto  young  men,  but  unto  all  his  nation.  [This  is  said  of  the  first 
man  that  was  put  to  death,     v.  19,  20.] 

2  Mac.  7:9;  Gr.,  But  in,  or,  at,  latest ^:)?^og,breath,  being, he  [the 
second  man]  said :  [to  the  king :]  thou  truly,  a  perpetrator  of  a 
heinous  crime,  (usually  a  murder,  says  Donnegan,)  out  of  the  pi-e- 
sent  time  us  to  breathe,  or,  live,  taking  off;  but  the  of  the  world 
king  us  dying  for  his  laws  to  an  eternal  resuscitation,  resurrection, 
to  life  anastesei,  will  cause  to  stand  up,  or,  will  raise  up :  The  Lat., 
in,  or,  at,  the  last  spiritus,  breath :  Douay,  And  when  he  was  at  the 
last  gasp :  E.  V.,  the  same. 

2  Mac.  7:  12;  Gr.,  psuche:  Lat.,  mind:  Douay,  and  E.  V., 
courage. 

2  Mac.  7:  14;  E.  V.,  So  when  he  [the  fourth  man]  was  ready 
to  die  he  said  thus.  It  is  good,  being  put  to  death  by  men,  to  look 
for  hope  from  God  to  be  raised  up  again  by  him :  as  for  thee,  [the 
king,]  thou  shalt  have  no  resurrection  to  life. 

2  Mac,  7  :  20  ;  Gr.,  ....  eupsuchos,  well  breathed  :  Lat.,  with 
good  mind:  Douay,  and  E.  V.,  with  a  good  coarar/e. 

2  Mac.  7 :  21 ;  Gr.,  de,  indeed,  each  of  them  she  encouraged 
in  paternal  voice  brave,  filled  with  elevation  of  thought,  kai,  yea, 
or,  and,  the  feminine  reflection,  or,  reason,  to  a  manly  t/mmos,  soul. 


THEOLOGY    OF   THE   BIBLE.  255 

ardor,  or,  resolve,  having  gathered,  saying  to  them :  Lat.,  Each  of 
thein  she  encouraged,  in  voice,  or,  accent,  paternal,  courageously, 
replete  with  wisdom,  et,  even,  or,  and,  to  a  woman's  thought  a  mas- 
culine mind  applying  :  Douay,  And  she  bravely  exhorted  every 
one  of  them  in  her  own  language,  being  filled  with  wisdom  :  and 
joining  a  man's  heart  to  a  woman's  thought,  she  said  to  them : 
E,  v..  Yea,  she  exhorted  every  one  of  them  in  her  own  language, 
filled  with  courageous  sjnrits ;  and  stirring  up  her  womanish 
thoughts  with  a  manly  stomach,  she  said  unto  them. 

2  Mac.  7  :  22  ;  Gr., ....  I  not  at  all  the  prieuma,  breath,  kai, 
yea,  or,  and,  ten  zoen,  the  life,  to  you  have  given :  Lat.,  spiritum  et 
animam  et  vitam :  Douay,  breath,  nor,  soul,  nor  life :  E.  V.,  .  .  .  for 
I  neither  gave  you  breath  nor  life. 

2  Mac.  7 :  23  ;  E.  V.,  But  doubtless  the  Creator will  of 

his  own  mercy  give  you  breath  and  life  again :  [This  the  mother 
said  to  another  son,  when  he  was  ready  to  die  by  torment :]  The 
Gr.  is,  that,  or,  the,  pneuma,  breath,  and  that,  or,  the,  life :  Latin, 
spiritum,  breath,  and  life :  Douay,  breath  and  life. 

2  Mac.  7  :  37  ;  E.  V.,  But  I,  as  my  brethren,  offer  up  my 
body  and  life  for  the  law  of  our  fathers :  The  Greek  is,  soma  and 
psuche :  Lat.,  corpus  and  anima :  Douay,  body  and  life. 

2  Mac.  9 :  12  ;  Gr., and  thnetos,  mortal,  being,  not  God- 
like proudly  to  think :  E.  Y., .  .  .  and  that  a  man  that  is  mortal 
should  not  proudly  think  of  himself,  as  if  he  were  God. 

2  Mac.  11 :  7;  E.  V., ....  that  they  would  jeopard  themselves 
to  help  their  brethren :  [We  have  had,  jeoparded  the  psuchas 
of  them.] 

2  Mac.  11:9;  Gr.,  ....  and  were  strengthened  in  psuehais, 
breaths  :  [i.  e,,  were  encouraged.  The  same  is  expressed  with  rv.- 
ach,  breath  :  Lat.,  spiritus:  Douay,  and  E.  V.,  spirit:  were  in- 
spirited, i.  e.,  inbreathed.]  Lat.,  and  grew  strong  in  minds :  Douay, 
and  took  great  courage:  E.  V.,  and  took  heart. 

2  Mac.  14:  18;  Gr.,  eiqysuchia,  goodness  of  breath:  Latin, 
greatness  of  w^^■?^f?.•  Douay,  greatness  of  courage:  E.  V.,  courage- 
ousness. 

2  Mac.  14:  24;  Gr., psuchikos,  from  the  breath,   soul: 

Lat.,  ex  animo,  from  the  mind:  Douay,  from  xhe  heart :  E.  V.,from 
his  heart. 

2  Mac.  14  :  38  ;  Gr.,  ....  kai  soma  hai psuche,  both  person,  or, 
body,  and  breath  [for,  life]  for,  or,  in  defence  of,  the  religion  of  the 
Jews  having  risked  with  all  readiness  :  Lat.,  corpusque  et  animam. 


256  THEOLOGY   OF   THE   BIBLE. 

both  person,  or,  body,  and  anima :  Douay,  and  was  ready  to  ex- 
pose his  body  and  life:  E.  V.,  and  did  boldly  jeopard  his  body  and 
life  with  all  vehemency  for  the  religion  of  the  Jews. 

2  Mac.  15  :  10;  Gr.,  And  in  the  ^Awmoes,  souls,  hearts,  minds, 
or,  resolves,  having  animated,  or,  encouraged,  them :  [i.  e.,  made 
them  courageous  :]  Lat.,  animis,  in,  or,  with,  minds  courageous  : 
Douay,  Then  after  he  had  encouraged  them ;  E.  V.,  And  when  he 
had  stirred  up  their  'ininds. 

2  Mac.  15  :  17  ;  E.  V., to  encourage  the  hearts  of  the 

young  men:  Gr.,  and ^swcAas,  breaths,  of  young  men  to  restore: 
[i.  e.,  to  restoi'e  their  courage :]  Lat.,  minds:  Douay,  the  hearts. 

2  Mac.  15:  27;  Gr.,  Jcardia:  Lat.,  cor:  Douay  and  E.  V., 
heart. 

2  Mac.  15  :  30  ;  Gr.,  .  .  both  in  soma  and  josMcAe  .•  Lat.,  corpus  and 
anima:  Douay,  in  body  and  tnind:  E.  V.,  both  in  body  andmmc?. 
\Psuche  is  used  ten  times  in  2  Maccabees,  and  the  E.  V.  uses  soul 
but  once,  namely,  6  :  30.  In  7  :  22,  the  Lat.  uses  anima^  and  the 
Douay,  soul,  for  the  Gr.,  zoe.  And  in  this  book  we  have  the  follow- 
ing compounds  with  josz^c^S,  ov,  psucho :  psuchikos,  4  :  37  ;  14 :  24  : 
anapsucho,  4 :  46 :  eupsuchos.,  7  :  20 :  eup>suchia,  14:  18. 

For  my  purpose  it  is  not  material  whether  the  Books  called 
Apocryphal  should  have  been  admitted  into  the  canon  or  not.  The 
writers  of  them  were  learned  Hebrews,  who  had  in  their  hands  the 
Books  of  Scripture  so  admitted,  which  were  the  holy  Scriptures  to 
them  as  they  were  afterwards  to  the  New  Testament  writers.  (See 
1  Maccab.  12:9,  given  in  its  place.)  They  were  masters  of  the 
language,  of  its  idioms,  phrases,  and  highly  figurative  and  meta- 
phorical modes  of  expression ;  as  is  apparent  from  their  writings. 
As  to  time,  they  intervened  Malachi  and  the  New  Testament 
writers.  And  as  to  the  senses  in  which  they  used  the  Scripture 
words  we  are  examining,  they  are  in  perfect  accord  with  the  Books 
of  Scripture  they  had  in  their  hands ;  as  they  are,  also,  in  the 
system  they  develop  in  reference  to  the  destiny  of  man. 

These  books  were  written  long  after  the  Pagan  notions  of 
shades,  manes,  Tartarus,  and  Elysium  obtained  ;  and  instead  of  giv- 
ing any  countenance  to  them,  prove  their  utter  falseness,  (as  do  the 
preceding  Scriptures).  And  yet  Bishop  Hobart  has  the  boldness 
strongly  to  intimate,  p.  88  of  his  Dissertation,  that  the  Pagans  bor- 
rowed those  notions  from  the  Hebrews.] 


THEOLOGY   OF   THE   BIBLE.  257 


NEW    TESTAMENT. 


Mat.  2  :  20;  Gr.,  . .  .  for  are  dead  those  seeking  the  psuche  of 
the  young  child :  Lat.,  animam :  Rheims,  that  sought  the  life  of 
the  child  :  Ital.,  sought  the  life  of  the  young  child  :  E.  V.,  which 
sought  the  life  of  the  young  child.  [The  Rheims  Roman  Catholic 
version  of  the  New  Testament  was  published  at  Rheims,  A.  D. 
1582,  about  thirty  years  before  our  E.  V.  was  published.  It  is  now 
published  with  the  Douay  version  of  the  Old  Testament,  in  one 
volume.] 

Mat.  6 :  25  ;  Gr.,  ...  be  not  anxious  about  the  psuche  of  you, 
what  ye  may  eat,  and  what  ye  may  drink :  nor  aboxit  the  soma^ 
body  [for  the  whole  living  person]  of  you,  what  ye  may  dress  in : 
is  not  t\\Q  psuche  more  than  the  food,  [more  than  food  ;  the  Greek 
article  is  not  to  be  rendered  in  English  when  it  is  used  before  a 
noun  used  in  an  abstract  sense  ;]  and  the  soma  than  the  dress? 
[than  dress.]  The  Lat.  uses  its  word  anima  for  each  psuche  in  the 
verse:  The  Rheims  uses  life  for  each  anima:  Gi'.,  psuche:  The 
Ital.  uses  life  in  both  places :  And  so  does  the  E.  V. 

Mat.  6 :  31 ;  E.  V.,  Therefore  take  no  thought,  saying.  What 
shall  we  eat  ?  or.  What  shall  ice  drink  ?  or.  Wherewithal  shall  we 
be  clothed  ?  [literal  language,  equivalent  to  that  used  in  v.  25.] 

Mat.  10 :  28  ;  Gr.,  .  .  .  fear  not  from  those  apokteinonton  to 
soma^  but  the  psuche  not  being  able  apohteinai:  but  fear  rather 
that  [him  that]  being  able  hai^  both,  the  psuche  Jcai,  and,  the  som,a 
apolesai  en  geenne.  The  verb  apoJcteino,  of  which  apohteinonton  is 
the  participle,  and  apoMeinai  the  infinitive,  is  defined  by  the  He- 
derici  Lexicon,  interficio,  defined  by  Ainsworth,  to  kill,  put  to 
death,  destroy,  consume,  occido,  defined  by  Ainsworth,  to  be  ex- 
tinguished, to  die,  to  be  slain,  to  perish,  to  be  lost,  to  be  wasted, 
avLdperimo,  defined  by  Ainsworth,  to  take  away  wholly,  destroy, 
ruin,  deface,  to  kill,  slay.  Apokteino  is  defined  by  the  Lex.  of  Schre- 
velius,  occido^  aholeo  ;  aholeo  is  defined  by  Ainsworth,  to  abrogate, 
annul,  abolish.  Groves's  Lex.  defines  apohteino^  to  kill,  destroy, 
abolish,  ruin.  Donnegan's  Lex.  defines  apokteino^  to  kill,  torture, 
torment,  render  miserable,  or,  wretched,  to  destroy,  condemn  to 
17 


258  THEOLOGY    OF   THE   BIBLE. 

death.  Apollumi,  of  which  apolesai  (the  other  verb  used  in  the 
verse,)  is  the  infinitive,  is  defined  by  the  Hederici  lLex.,perdo,  vas- 
to,  pereo,  intereo,  disperdo,  to  abolish,  to  waste,  to  cause  to  be  lost, 
to  perish,  to  be  annihilated :  the  reader  has  already  had  the  mean- 
ing of  the  last  three  of  these  verbs.  Schrevelius  defines  apollumi 
hj  the  hat.  yerhs  aboleo,  perdo,  pereo,  {s,ee  them  above.)  Groves 
defines  apollumi,  to  abolish,  destroy,  to  be  lost,  to  perish.  Donne- 
gan  defines  apollumi,  to  destroy  totally,  to  be  lost,  to  perish.  The 
reader  perceives,  that  apolesai,  applied  in  the  verse  to  both  the 
psuche  and  the  soma,  is  a  much  stronger  word  to  express  utter  ex- 
tinction than  the  verb  apohteino,  applied  in  the  verse  to  the  soma. 
If,  among  the  definitions  of  apohteino,  we  take  hill,  then  the  Gr. 
of  Mat.  10:  28  Avill  be,  .  .  .  fear  not  from  those  killing  the  soma, 
[i.  e.,  the  living  person,  for  the  body  whhont  psuche,  breath,  life, 
cannot  be  killed,]  but  the  psuche,  breath,  life,  [psuche  is  here  used 
hat''  exochln,  by  way  of  eminence,  for  breath,  life,  from  the  dead] 
not  being  able  to  kill ;  but  fear  rather  that  [him  that]  being  able 
both  the  psuche  and  the  soma  [i.  e.,  the  entire  being]  to  abolish, 
waste,  destroy  totally,  cause  to  be  lost,  to  perish,  be  annihilated,  in 
geenna :  [i.  e.,  so  that  one  so  utterly  abolished,  destroyed,  perished, 
annihilated,  shall  have  no  resurrection  from  the  dead.  Any  one 
who  comes  to  understand,  (and  the  reader  of  the  foregoing  pages 
begins  to  understand,)  that  they  who  die  in  their  sins  will  not  be 
children  of  the  resurrection,  will  see  that  this  is  the  sense  of  the 
verse,  whether  we  render  apokteinn,  (the  first  verb  in  the  verse,) 
kill,  or  render  it,  torture,  torment,  render  miserable,  or,  wretched. 
If  we  take  apohteino  in  the  verse  to  mean  torture,  torment,  render 
miserable,  or,  wretched,  then  the  verse  will  be,  .  .  .  fear  not  from 
those  torturing,  or,  tormentmg,  &c.,  the  soma,  [the  living  person,] 
but  the  psuche,  [requiring,  in  such  connection,  one  of  the  secondary 
meanings,  mind,  or,  heart,  each  of  which  is  so  often  given  for  psuche 
as  the  reader  has  seen,]  mind,  or,  heart,  not  being  able  to  torture, 
01',  torment,  &c. ;  but  fear  rather  him  that  being  able  both  the 
psuche  and  the  soma,  [i.  e.,  the  entire  being]  to  abolish,  &c.,  [as 
above,]  in  geenna.  The  Lat.  of  Mat,  10  :  28  is.  And  fear  not  them 
wlio  occidunt  [from  occido,  see  it  defined  before]  the  corpus,  the 
body,  by  Synecd.,  the  whole  man,  says  Ainsworth,  but  anhnam  not 
are  able  occidere  ;  [from  the  same  verb  occido  y]  but  rather  fear 
him  Avho  his  able  et,  both,  animam  et,  and,  corpus  per dere,  to  abol- 
ish, waste,  throw  away,  destroy,  in  gehenna:  Ital.,  And  fear  not 
from  them  that  uccidono,  kill,  the  body,  but  not  are  able  uccider,  to 


THEOLOGY   OF   THE   BIBLE.  259 

kill  the  anima  ;  but  fear  more  immediately,  him  that  is  able  to 
cause  perire,  to  perish,  be  cast  away,  the  anima  and  the  body  in 
the  geenna:  Rheims,  And  fear  ye  not  them  that  kill  the  body,  and 
are  not  able  to  kill  the  soul :  but  rather  fear  him  that  can  destroy 
both  soul  and  body  into  hell:  E.  V.,  And  fear  not  them  which  kill 
the  body,  but  are  not  able  to  kill  the  soul :  but  rather  fear  him 
which  is  able  to  destroy  both  soul  and  body  in  hell. 

[Meeting  here  the  Gr.  word  geenna  in  connection  with  its  word 
psuche,  the  reader  will  allow  me  to  make  some  remarks,  and  cite 
some  Scripture  passages,  in  reference  to  geenna  ;  anticipating  in 
part  what  belongs  to  the  E.  V.  word  hell ;  that  being  the  Rheims 
and  E.  V,  word  wherever  geenna  occurs  in  the  New  Testament. 
The  second  e  in  geenna  has  the  rough  spiritus^  rough  breathing,  and 
is  sounded  he  gehenna.  It  is  the  Greek  for  the  two  Hebrew  Avords 
gia^  valley,  and  hnm^  Henem,  valley  of  Henem.  Gia,  in  connection 
with  other  words  is  also  written  gi.  In  Josh.  15:8,  the  Hebrew  is 
first  written  gi  bn  hnm^  valley  of  son  of  Henem,  and  afterwards  in 
the  same  verse  it  is  written,  in  short,  gi  hnm,  valley  of  Henem. 
The  power  of  the  Heb.  %  called  by  some  Grammarians  Yod,  and 
by  others,  Jod,  is  given  as  i  or  ee,  as  used  in  the  University  of  St. 
Andrew's,  Scotland  ;  so  says  J.  P.  Wilson,  D.  D.,  in  the  Hebrew 
alphabet  given  by  him.  So  that  the  first  of  these  Heb.  words, 
written  in  Gr.  letters,  and  in  our  letters,  is  gee.  The  Gr.  puts  the 
two  words  in  one,  and  tAvo  es  thus  coming  together,  one  e  is  struck 
out  in  the  Gr.  and  the  Gr.  writes  geenna^  gehenna.  The  Septuagint, 
the  Greek  of  the  Old  Testament,  in  both  those  places  in  Josh.  15 : 
8,  gives  pharanx,  the  Gr.  word  for  valley  ;  giving,  first,  into  pha- 
ragga  (accusative  of  pharanx)  'Ennom,  valley  of  Hennom,  and  next, 
over  against  pharaggos  (genitive  of  pharanx)  'Ennom,  valley  of 
Hennom :  The  Lat.  in  that  verse  gives,  first,  valley  of  son  of  En- 
nom, and  next,  Geennom,  (the  two  Heb.  words  put  in  one,)  for  the 
same  valley :  The  Douay  of  that  verse  gives,  first,  the  valley  of  the 
son  of  Ennom,  and  next,  Geennom,  used  by  the  Lat :  The  Ital.  gives, 
first,  the  valley  of  the  sons  of  Hinnom,  and  next,  the  valley  of  Hin- 
nom :  E.  V.,  the  same,  with  son,  instead  of  sons.  Here  Ave  have 
the  Romish  Lat.,  and  Douay  versions  giving  Geennom,  in  one 
Avord,  where  the  Gr.  gives,  valley  of  Hennom,  and  the  Ital.  and  E.Y. 
give,  the  valley  of  Hinnom.  Our  Orthodox  Editors  give  in  the 
margin  a  note  to  the  E.  V.  words,  the  valley  of  Hinnom,  in  Josh. 
15 :  8,  thus,  "  Memorable  for  the  Avorship  of  the  idol  Molech  Avith 
human  sacrifice ;  and  as  liaving  given   occasion  to  the  Ncav  Testa- 


260  THEOLOGY   OF   THE   BIBLE. 

ment  name  for  the  place  of  future  punishment,  GehennaP  Thus 
early  in  the  Bible  do  our  Orthodox  Editors  say  to  the  readers  of 
their  note,  that  Gehenna  in  the  New  Testament  is  a  name,  and  a 
name  for  Orthodoxy's  place  of  future  punishment.  But  the  Rheims 
version,  and  James's  Orthodox  Ecclesiastics,  have  not  ventured 
once  to  use  the  word  gehenna  in  their  version  of  the  New  Testa- 
ment. It  was  so  plain  that  the  Gr,  geenna,  Lat.,  gehenna,  Ital., 
geenna,  of  the  New  Testament  was  the  valley  of  Hinnom  of  the 
Old  Testament,  that  they  entirely  avoided  the  use  of  the  word 
gehenna.  The  Greek  geenna,  occurs  seven  titnes  in  Mat.,  namely, 
ch.  5  :  22,  29,  30;  10:  28;  18:  9;  23:  15,  33;  three  times  in 
Mark,  namely,  ch.  9 :  43,  45,  47 ;  and  once  in  Luke,  namely,  Luke 
12:5;  and  my  Greek  copy  of  the  New  Testament  has  geenna  in 
James  3:6,  which  may  be  a  mistake  for  genea,  generation,  or,  pro- 
creation ;  the  Vatican  Manuscript,  and  several  more  ancient  manu- 
scripts, giving  there  genna  for  genea^  as  a  late  able  writer  informs 
us.  In  all  these  places  my  Lat.  copy  has  gehenna  ;  and  my  Ital. 
copy,  geenna.  But  in  every  one  of  them  the  Rheims  version  has 
hell,  the  same  word  it  so  often  gives  for  the  Gr.  hades  /  and  in 
every  one  of  them  the  E.  V.",  has  hell,  the  word  it  sometimes  gives 
for  hades,  at  other  times  giving  grave  for  hades.  In  James  3  :  6  the 
Gr.  is  Jcai,  yea,  the  tougwe  pur,  a  fire,  Jio  /cosmos,  that  institution, 
constitution,  or,  world,  of  the  iniquity;  [of  iniquity;]  thus  the 
tongue  is  constituted  amonsj  the  members  of  us,  which  befouling 
the  entire  soma,  man,  and  making  hot  ton  trochon,  the  ball,  of  the 
generation,  [the  ball  of  generation,]  and  being  made  hot  by  the 
geenna.  [This  is  the  word  in  my  copy ;  but  it  would  seem  that  the 
vall6y  of  Hinnom  (the  Rheims  and  E.  V.,  here  give  helt)  cannot  be 
meant  here.  The  Gr.  of  James  3 :  3  is,  If  any  one  in  speech  (for 
tongue)  slip  not,  this  a  perfect  man,  able  to  govern  by  a  bridle 
hai,  even,  the  entire  soma,  man :  Rheims,  with  a  bridle  to  lead 
about  the  whole  body :  E.  V.,  to  bridle  the  whole  body.]  By  sub- 
stituting genea,  the  last  clause  of  the  verse  is,  and  being  made  hot 
by  the  generation,  or,  procreation,  (by  generation,  or,  procreation) : 
The  Rheims  of  James  3  :  6  is,  And  the  tongue  a  fire,  a  world  of  in- 
iquity. The  tongue  is  placed  among  our  members,  which  defileth 
the  whole  body,  and  inflameth  the  wheel  of  our  nativity,  being  set 
on  fire  by  hell :  [What  can  be  meant  by,  the  wheel  of  our  nativi- 
ty ?]  The  E.  V.  of  James  3  :  6  is.  And  the  tongue  (is)  a  fire,  a 
world  of  iniquity :  so  is  the  tongue  among  our  members,  that  it  de- 
fileth the  whole  body,  and  setteth  on  fire  the  course  of  nature ;  and 


THEOLOGY   OF   THE   BIBLE.  261 

it  is  set  on  fire  of  hell.  [What  is  meant  here  by,  the  course  of  na- 
ture? The  Rheims,  the  wheel  of  our  nativity,  and  the  E.  V.,  the 
course  of  nature,  may  help  some  to  understand  what  is  meant  by 
making  hot  the  ball  of  generation,  and  being  made  hot  by  genera- 
tion, or,  procreation.  In  2  Kings  23  :  10,  the  Heb.  is.  And  he 
(King  Josiah)  declared  unclean,  or,  made  polluted,  that  tpht  (E.  V. 
Tophet)  which  in  gi  hn  hnm,  valley  of  son  of  Henem,  so  that  not 
should  cause  to  perish,  or,  die,  aish,  a  man  (i.  e.,  any  man)  son  or 
daughter  of  him  5,  in,  or,  by,  fire,  I,  unto,  mlJc,  (E.V.,  Molech,)  i.  e., 
that  no  man  should  sacrifice  his  son  or  daughter  unto  Molech.  Sa- 
crifices were  made  by  fire ;  a  burnt  ofiering  is  here  meant :  The 
Gr.  is,  And  he  profaned  ton^  that,  Tophet  ton^  which,  in  pJiaraggi 
uiou  'Ennom,  in  valley  of  son  of  Hennom :  Lat.,  He  contaminated, 
or,  disgraced,  also,  Tophet,  which  is  in  valley  of  son  of  Ennom,  that 
no  man  should  devote,  or,  consecrate,  his  son  or  daughter  joer,  by, 
fire,  or,  the  fire,  of  Moloch :  Douay,  And  he  defiled  Topheth,  which 
is  in  the  valley  of  the  son  of  Ennom :  that  no  man  should  conse- 
crate there  his  son  or  his  daughter  through  fire  to  Moloch :  Ital., 
He  contaminated,  or,  defiled,  also  Tofet,  which  (was)  in  the  valley 
of  the  sons  of  Hinnom;  that  nobody  there  should  make  to  pass,  or, 
die,  more  his  son,  or  his  daughter,  ^er,  by,  through,  or,  in,  the  fire, 
or,  in  fire,  to  Molec  :  See  E.  V. 

In  Jer.  7:31,  the  Heb.  is.  And  they  (the  children  of  Judab,  v.  30,) 
have  built  the  high  places  of  that  tpht^  tephet,  which  in  gia  hn  hnni^ 
valley  of  son  of  Henem,  for  to  consume,  or,  burn,  sons  of  them  and 
daughters  of  them,  b,  in,  or,  by,  fire;  v.  32  ;  Heb.,  Therefore,  behold, 
days  come,  saith  Jehovah,  r<,  that,  it  shall  not  be  called  more  that 
tpht  u,  and,  or,  or,  valley  of  son  of  Henem,  but  that  valley  of  killing, 
u,  and,  or,  so  that,  or,  for,  they  shall  bury  in  tpht  because  not  a 
place  :  Gr.,  by  reason  of  the  not  to  be  a  place :  Lat.,  because  there 
not  be  a  place  :  Douay,  because  there  is  no  place  :  Ital.,  ^n  che,  (I 
think  it  is,  because)  not  (shall  remain)  more  place:  E.  V.,  till  there 
be  no  place,  v.  33  ;  Heb.,  w,  yea,  or,  and,  shall  be,  corpses  of  this 
people  [of  Judah]  for  fowls  of  these  heavens,  and  for  beasts  of  this 
earth :  E.  V.,  And  the  carcases  of  this  people  shall  be  meat  for  the 
fowls  of  the  heaven,  &c.  The  word  bicri/,  in  v.  32,  is  used  in  an 
ironical  sense,  as  v.  33  shows  :  their  burial  shall  be,  the  being  cast 
into  the  valley  of  Henem  to  be  food  for  the  birds  and  beasts. 

Jer.  19  :  2,  5,  6  ;  E.  V.,  valley  of  son  of  Hinnom,  It  was  a  val- 
ley, says  Ges.,  and  so  say  others,  to  the  south  and  east  of  Jerusalem, 
well  known  [to  the  Jews]  from  the  human  sacrifices  there  offered 


262 


THEOLOGY   OF   THE   BIBLE. 


to  Moloch,  citing-  2  Kings  23  :  10  ;  Jer.  7  :  31 ;  also  called  Tophet ; 
and,  by  way  of  eminence,  he  gia,  that  valley,  citing  Jer.  2  :  23. 
For  tpht,  E.  v.,  Tophet,  Ges.  gives,  place  of  burning  the  dead;  and 
for  t2)hte,  E.  V.,  Tophet,  he  gives,  place  of  burning,  place  of  burning 
and  burying  dead  bodies,  citing  Isai.  30  :  33. 

This  place  was  familiar  to  the  Jews,  to  whom  Jesus  used  the 
word  gehenna,  not  only  as  the  place  where  human  sacrifices  were 
at  one  time  offered ;  but  also  as  the  place  of  punishing  with  death 
"  the  crime  of  end  ; "  death  being  the  last  degree  of  jjunishment. 
And  again,  the  Jews  so  esteemed  a  buiial,  and  considered  it  such 
infamy  not  to  have  burial,  that  Solomon  says,  if  a  man  "  have  no 
burial,  an  untimely  birth  is  better  than  he."  What  stronger  figure 
for  utter  extinction,  as  a  finality,  could  have  been  used  to  the  Jews 
than  the  valley  of  Hinnom?  But  Orthodoxy  would  have  the 
E.  V.  word  destroy  both  soul  and  body  in  the  valley  of  Hinnom, 
Douay,  and  E.  V.,  in  hell,  to  mean,  first,  that  God  will  keej)  alive 
what  Orthodoxy  calls  the  soul,  in  what  it  calls  Jiell,  till  the  resur- 
rection, whicli  Orthodoxy  says  will  be  of  the  wicked  also,  and  after 
that  will  keep  alive  both  the  Orthodox  soul  and  the  body,  and  sub- 
ject them  to  an  eternity  of  misery.  What  a  perversion  of  the  word 
destroy !  And  what  blasphemy  by  such  perversion !  All  the 
places  where  the  word  gehenna  occurs  in  the  Greek  will  be  given 
under  the  word  hell.  Luke,  in  ch.  12:  4,  5,  the  corresponding- 
verses,  does  not  use  the  word  psuche  at  all.  He  gives,  v.  4,  Fear 
not  from  those  apokteinonton  to  soma,  kai,  and,  or,  but,  after 
these  not  having  more  what  to  do :  v.  5, .  .  :  fear  ton,  that,  after  the 
apokteinai,  authority  having  to  throw  to,  or,  upon,  the  geenna  :  [i.  e., 
to  cause  to  be  lost,  destroyed  totally,  abolished,  annihilated,  wast- 
ed, thrown  away.  In  that  verse,  also,  the  Lat.  has  gehenna  /  and 
the  Ital.,  geenna  ;  Rheims,  and  E.  V.,  hell,  the  same  word  they  so  often 
give  for  the  Greek  word  hades.  This  valley,  Ave  are  told,  "  was 
made  the  scene  of  the  most  disgusting  forms  of  animal  decompo- 
sition, and  that  the  bodies  of  dead  beasts,  and  of  executed  criminals, 
were  cast  into  it,  to  fester  and  rot,  and  be  utterly  consumed."  The 
Heb.  gi  hn  hmn,  or  gi  hnm,  is  not  used  in  either  of  the  books  called 
Apocryphal;  nor  is  the  Gr.,  or  Lat.,  gehenna.^ 

Mat.  10  :  39  ;  Gr,,  Who  finding  the  psuche  of  him  shall  lo  ■.-.  : 
kai,  but,  who  having  lost  the  psuche  of  him  on  account  of  me,  or, 
for  my  sake,  shall  find  it :  [See  Habak.  2  :  4,  before  given  :]  Latin, 
Who  findeth  his  anima,  shall  lose  it,  and  who  shall  have  lost  his 
anima  by  reason  of  me,  or,  for  my  sake,  shall  find  it:  [This  verse 


THEOLOGY   OF   THE   BIBLE.  263 

and  verse  28  are  examples  of  the  Christ's  mode  of  speaking  :]  The 
Rheims,  the  Ital,  and  the  E.  V.,  give,  his  life^  in  both  places  in  this 
verse. 

Mat.  11 :  29 ;  Gr,,  Take  the  yoke  of  me  upon  you, .  .  .  ,  and  ye 
shall  find  repose  to  the  psuchais^  breaths,  of  you :  [i.  e.,  to  your 
minds,  or,  hearts,  or  feelings,  or,  to  yourselves :  The  yoke  of  me 
means,  the  yoke  which  their  confessing  him  would  put  upon 
them:]  Latin,  and  ye  shall  find  repose,  or,  quiet,  to  your  animas  : 
Ital.,  and  ye  shall  find  repose  to  your  ayiime :  Rheims,  Take  my 
yoke  upon  you  .  .  .  ,  ,  and  you  shall  find  rest  to  your  souls:  E.  V., 
the  same. 

Mat.  12  :  18  ;  Gr.,  Lo,  that  son  of  me,  whom  ere^wa,  I  have  taken 
for  myself,  or  adopted,  chosen,  elected :  that  dearly  beloved  of  me, 
in  whom  is  contented  the  psuche,  breath,  [for  mind,  desire,  heart, 
or,  feelings,]  of  me :  I  will  put  the  pneuma^  breath,  of  me  [i.  e., 
the  breath  of  holiness,  the  holy  spirit,  holy  ghost,]  in  him ;  and 
krisin,  discrimination,  or,  decision,  judgment,  to  the  nations,  or, 
gentiles,  apaggelei,  he  shall  angel,  or,  announce:  The  Latin  lias 
ajiima  for  psiiche,  and  spiritus  for  pneuma :  Ital.,  Behold,  the  my 
servant,  whom  I  have  elected ;  the  my  beloved  in  whom  my  anima 
hath  taken  its  pleasure ;  I  will  put  my  s^pirito  upon  him,  and  he 
shall  announce,  or,  declare,  giucKcio,  judgment,  reason,  to  the 
nations  :  Rheims,  Behold  my  servant  whom  I  have  chosen,  my  be- 
loved in  whom  my  soul  hath  been  well  pleased.  I  will  put  my 
sjnrit  upon  him,  and  he  shall  shew  judgment  to  the  gentiles :  See 
E.  V. 

Mat.  16  :  25  ;  Gr.,  For  whoever  may  will  t\\Q  psuche  of  him  to 
save  from  death,  shall  lose  it ;  but  whoever  may  lose  the  joswcAg  of 
him  on  account  of  me,  shall  find  it :  The  Lat.  has  anima  for  each 
l^suche:  Ital.,  For  who  shall  have  willed  to  save  his  life  shall  lose 
it ;  but  who  shall  have  lost  his  life  for  love  of  me,  shall  find  it : 
Rheims,  For  he  that  will  save  his  life,  shall  lose  it :  and  he  that 
shall  lose  his  life  for  my  sake  shall  find  it.  See  E.  V.,  it  gives  his 
life,  in  both  places. 

Mat.  16 :  26 ;  Gr.  gar,  Then,  or,  so,  what  is  profited  antliropos, 
a  man,  [The  Greek  has  not  the  indefinite  article ;  and  the  rule 
given  in  the  Greek  Grammars  is,  that  when  a  Greek  noun  is  used 
without  the  Greek  article,  our  indefinite  article,  a,  is  to  be  supplied. 
The  E.  V.  pays  no  attention  to  this  rule ;  nor  to  the  rule,  that  when 
the  Gr.  article,  the  definite  article,  the  only  article  it  has,  is  used 
before  a  noun  used  in  an  abstract  sense,  it  is  not  to  be  rendered  in 


264:  THEOLOGY   OF   THE   BIBLE. 

English.  The  omission  of  the  indefinite  article,  a,  an ;  and  the 
giving  our  definite  article,  the,  where  it  ought  not  to  be  given,  in 
the  E.  v.,  often  makes  sad  work  in  our  version,  as  we  shall  see.] 
if  the  world  entire  he  gain,  but  ihepsuche  of  him  lose  ?  [i.  e.,  but 
lose  himself;  see  Luke  9 :  25.]  or  what  shall  give  anthropos,  a 
man,  antallagina,  an  exchange,  of  the  psuche  of  him  ?  The  Lat.  has 
anima  for  each  psucht  in  the  verse  :  Rheims,  For  what  doth  it  pro- 
fit a  man,  if  he  gain  the  whole  world,  and  suft'er  the  loss  of  his  own 
soul?  Or  what  exchange  shall  a  man  give  for  his  soul  ?  Ital.,  For, 
what  profiteth  it  to  the  man,  if  he  gain  all  the  world,  and  cause  loss 
of  his  miima  f  or,  what  shall  give  the  man  in  exchange  of  his 
anima:  E.V.,  .  .  .  and  lose  his  own  soul?  ...  in  exchange  for  his 
soul?  [The  Greek  and  the  Lat.  have  the  same  words, ^swcAe, Latin, 
anitna,  in  this  verse  as  in  v.  25.  The  Rheims  gives,  for  them,  in  v. 
25,  life  ;  and  for  the  same  words  in  v.  26  gives  soul:  The  Ital.  gives, 
life  in  v.  25,  and  anima  in  v.  26  :  And  the  E.  V.  gives,  life  in  v.  25, 
and  soul  in  v.  26.] 

Mat.  19 :  19  ;  Gr., .  .  .  thou  shalt  love  the  neighbor  of  thee  as 
thyself.     [We  have,  elsewhere,  as  the  psuche  of  thee.] 

Mat.  20 :  28 ;  Gr,,  Just  as  Ao,  that,  or,  the,  son  ton  anthropon, 
of  the  man,  [of  man,  without  our  article,]  not  came  to  be  served, 
but  to  serve,  kai,  even,  to  give  the  psuche  of  him  lutron,  a  price 
paid  for  ransom,  a7iti,  for,  in  exchange  for,  many :  Lat.  ...  to  give 
bis  anima  a  redemption,  or,  ransoming,  for  many  :  Ital.,  So  as  the 
son  of  the  man  [of  man]  not  is  come  [for,  not  came]  to  be  served, 
but  to  serve,  and  to  give  his  anim,a  for  price  of  riscatto,  redemp- 
tion, or,  ransom,  for  many :  Rheims,  Even  as  the  son  of  man  is  not 
come  to  be  ministered  unto,  but  to  minister,  and  to  give  his  life  a 
redemption  for  many :  See  E.  V.,  .  .  .  and  to  give  his  life  a  ransom 
for  many.  [Why  did  not  the  Rheims,  and  the  E.  V.,  give  soul  here  ? 
The  Greek  is,  psuche  /  the  Latin,  anim,a  ;  and  the  Italian,  anima. 

Mat.  21  :  18  ;  E.  V.,  ...  he  hungered.  [We  have  had,  hungry 
psuche.^ 

Mat.  22  :  37;  Gr.,  cfe.  But,  or,  h9wever,  Jesus  said  to  him :  Thou 
shalt  love  Lord  the  God  of  thee  with  all  the  kardia  of  thee,  kai^ 
and,  or,  yea,  with  all  the  psicche  of  thee,  kai,  yea,  or,  and,  with  all 
the  diafioia,  thought,  mind,  faculty  of  thinking,  of  thee  :  Lat.,  Thou 
shalt  love  .  .  .  out  of  all  thy  cor,  et,  even,  or,  and,  in  all  thy  anima, 
et,  even,  or,  and,  in  all  thy  mente,  thought,  afiection,  heart,  mind : 
Ital.,  Love  the  Lord  thy  God,  Avith  all  thy  cuore,  e  with  all  thy  atii- 
ma,  €,  with  all  thy  mente :  Rheims,  Thou  shalt  love  the  Lord  thy  God 


THEOLOGY    OF   THE   BIBLE.  265 

with  thy  whole  heart,  and  with  thy  whole  soul,  and  with  thy  whole 
mind.  See  E.  V.,  [And  see  Deut.  4  :  29,  before  given,  and  remarks 
there  as  to  these  cumulated  words.  And,  farther  to  shew  that  the 
Gr.  word  Jcardia,  E.  V.,  heart,  expresses  all  that  is  expressed  by 
these  cumulated  words,  except  emphasis,  I  refer  the  reader  to  Acts 
8:  36,  37,  38;  Gr.,  .  .  .  and  said  the  eunuch:  Lo,  water:  What 
hindereth  me  to  be  baptized  ?  v.  37,  Said  but  Philip  :  If  thou  be- 
lie vest,  eJc,  out  of,  or,  from,  all  the  kardia,  exestin,  it  is  allowable, 
or,  lawful,  or,  it  is  permitted :  Answering  but,  he  said  :  I  believe 
tliat  son  of  God  to  be,  that  Jesus  Christ,  v.  38,  .  .  .  and  he  (Philip) 
baptized  him.  The  Ital.  is,  v.  37,  ...  .  If  thou  believest  with  all 
the  cuore,  it  is  lawful :  Lat.,  If  thou  believest  out  of  all  the  cor,  it  is 
lawful :  Rheims,  And  Philip  said :  If  thou  believest  with  all  thy 
heart,  thou  mayest.  And  he  answering  said  :  I  believe  that  Jesus 
Christ  is  the  son  of  God  :  E.  Y.,  the  same.  Philip  uses  but  the  one 
word,  Jcardia.^ 

Mat.  23  :  12  ;  Gr.,  Whoever  but  shall  lift  up,  or,  exalt,  himself, 
shall  be  humbled  :  and  whoever  shall  humble  himself,  shall  be  lifted 
up,  or,  exalted.  [We  have  had  the 2^suche  of  a  man  exalted;  and 
humbled.] 

Mat.  23:  18;  E.  V.,  And  whosoever  shall  swear,  &c.  [We* 
have  had  a  psuche  swearing.] 

Mat.  24 :  22  ;  Gr.,  And  unless  should  be  shortened  those  days, 
not  would  be  saved  from  death  any  flesh  :  [^flesh  here,  as  in  the  Old 
Testament,  is  used  for,  breathing,  living,  creature ;  equivalent  to  the 
Heb.  en-phsh,  Gv., psuche.  We  have  had,  en-phsh,  Gr.,  psuche,  saved, 
and  not  saved.] 

Mat.  24  :  45  ;  E.V., ...  to  give  them  meat  in  due  season  ?  [We 
have  had,  meat  for  Xhe  psuchTi^ 

Mat  25  :  35  ;  E.  V.,  For  I  was  an  hungered, ...  I  was  thirsty. 

Mat.  26:  37  ;  Gr.,  .  .  .  he  began  lupeisthai,  to  be  distressed,  af- 
flicted, perturbed,  and  to  be  dejected.  [We  have  had  the  same 
said  o^ psicche.^ 

Mat.  26  :  38  ;  Gr.,  Then  said  he  to  them  :  Perilupos,  [compound- 
ed from  peri  and  lupeo,  the  verb  used  in  the  jDreceding  verse,] 
deeply  afilicted  and  dejected  is  the  psuche,  breath,  of  me  even  to 
death :  [i.  e.,  I  am  deeply  afilicted,  &c.  Read  v.  37.]  Lat.,  Heavy,  or, 
sorrowful,  or,  bitter,  is  my  anima  even  to  death  :  Ital.,  My  anima  is 
usurped,  or,  possessed,  of,  or,  by,  heaviness  even  to  death :  Rheims, 
My  soul  is  sorrowful,  even  unto  death :  E.  V.,  My  soul  is  exceeding 
sorrowful,  even  unto  death.     [Sadness,  sorrow,  affects  the  breath.] 


266  THEOLOGY   OF   THE   BIBLE. 

Mat,  27:  4;  Gr.,  Saying:  I  have  sinned,  delivering  a  blood 
guiltless  :  [A  blood  is  put,  by  Synecd.  for  the  whole  living  person ; 
and  is  equivalent  to  a  psuche,  a  breath  ;  and  to  a  sarx,  a  flesh,  and 
to  a  soma,  a  body ;  each  being  used,  by  the  same  figure,  for  a  cor- 
poreal breathing,  living,  person;    a  part  for  the   whole.]    Latin, 

delivering  up  a  blood  just :  Ital., I  have  sinned,  betraying 

the  blood  innocent :  Rheims,  .  .  .  .  ,  in  betraying  innocent  blood : 
E.  v., ...  in  that  I  have  betrayed  the  innocent  blood. 

Mat.  27  :  24;  Gr.,  .  .  .  giiiltless  am  I  from  the  blood  of  this  just: 
[blood  is  here  put  for  life,  and  is  equivalent  to  psuche.]  Lat.,  Inno- 
cent I  am  from  the  blood  of  this  just:  Ital.,  I  am  innocent  of  the 
blood  of  this  just :  Rheims,  I  am  innocent  of  the  blood  of  this  just 
man  :  E,  V.,  I  am  innocent  of  the  blood  of  this  just  person. 

Mat.  27  :  58 ;  Gr.,  This  [man,  understood]  going  to  Pilate,  asked 
the  soma,  dead  body,  of  Jesus.  Then  Pilate  ordered  to  be  given 
back  the  sotna. 

Mat.  27  :  59 ;  Gr.,  And  taking  the  soma  Joseph,  he  inwrapped 
it  in  fine  linen  clean. 

Mat.  28:6;  Gr.,  Not  is  he  here  :  egerthe  [1st  Aorist  passive  of 
€geir6\  he  was  raised,  gar  indeed,  or,  for,  Jcathos,  just  as,  or,  accord- 
ing as,  he  said :  come  here,  see  the  place  where  was  laid  the  hurios, 
master.  [This  shews,  that  soma,  in  27  :  58  and  59,  is  equivalent 
to,  the  master.] 

Mat.  28  :  13  ;  Gr.,  Saying:  Say  ye,  that  the  disciples  of  him,  of 
night  coming,  stole  him,  we  sleeping. 

[In  Matthew,  the  Greek  hsi's,  psucheva  sixteen  places,  and  in  each 
of  these  sixteen  places  the  Latin  gives  anima,  for  the  Qveek psuche. 
In  eight  of  them  the  Rheims  gives  life,  and  the  E.  V.  gives  life : 
and  in  one  of  these  eight  the  Ital.,  also,  has  anima,  (Graglia,  souQ 
Rheims,  and  the  E.  V,,  life.  It  thus  appears,  beyond  cavil,  that 
the  Gr.  psuche,  Lat.,  anima,  Ital.,  anima,  means,  breath  ;  for  which 
life  is  so  often  given,  not  as  a  synonym,  but  as  an  equivalent ;  to 
breathe  being  to  live  /  and  to  live  being  to  breathe. 

Long  since  writing  the  above,  and  but  a  few  evenings  ago,  I 
met  in  a  late  work  of  Professor  Draper  one  of  the  solutions  which 
Greek  philosophy  gave  of  what  he  says  was  its  second  problem, 
namely,  What  is  the  soul  ?  Many  solutions  were  attempted,  says 
he,  one,  that  it  was  material,  as,  air,  fire,  or  the  like.  Another, 
that  it  was  immaterial.  Another,  that  it  was  a  part  of  God :  that 
it  had  a  past  eternity,  as  well  as  a  futui-e  immortality :  agreeing  in 
this,  says  he,  with  the  philosophy  of  the  Hindoos,  who  also  held  it 


THEOLOGY   OF   THE   BIBLE.  267 

to  be  mio-ratory  from  body  to  body.  And  one  of  its  solutions  by 
Greek  philosophy,  the  Professor  gives  thus,  "  To  breathe  is  to  live ; 
then  the  breath  is  the  life.  If  we  cease  to  breathe  we  die.  Man 
only  becomes  a  living  soul  when  the  breath  of  life  enters  his  nos- 
trils ;  he  is  a  senseless  and  impassive  form  when  the  last  breath  is 
expired."  To  a  thinking  mind  unbiassed  by  theory  or  by  educa- 
tion, the  received  notion  of  the  existence  of  what  Orthodoxy  calls 
the  soul,  the  spirit,  out  of  and  without  the  body,  is,  in  the  very 
nature  of  things,  of  all  absurdities  the  sheerest.  It  is  gratifying  to 
know,  that  even  in  superstitious  Greece  there  were  minds  which 
could  see  the  absurdity  of  such  a  notion,  and  could  reach  the  true 
idea.  And  the  reader  of  these  pages  perceives,  that  this  last  solu- 
tion by  Greek  philosophy  is  beyond  cavil  the  answer  which  Scrip- 
ture gives  to  the  question.  I  am  afraid  that  the  Professor,  either 
from  not  giving  his  own  mind  fair  and  full  play  on  the  subject,  or 
from  a  want  of  knowledge  of  the  true  Scripture,  or  both,  has  not 
accepted  this  last  solution  of  the  question.] 


MARK. 

Mark  3:4;  Gr., ...  Is  it  lawful .  .  .  psuchen  to  save,  or  to  kill  ? 
Lat.,  animam:  Ital.,  o, person:  Rheims,  life  :  E.  V.,  life. 

Mark  4 :  38 ;  Gr.,  ....  didaskale,  teacher,  preceptor,  is  it  not  a 
concern  to  thee  that  apollumetha,  we  be  lost,  destroyed  totally,  per- 
ish ?  Lat.,  magister,  master,  tutor,  not  to  thee  pertaineth,  that  peri- 
nixis  [from  pereo]  we  be  annihilated,  cut  off,  j^erish  ?  Rheims,  Master, 
doth  it  not  concern  thee  that  we  perish  ?  Ital.,  Master,  not  carest 
thou  that  we  perish  ?  E.  V.,  Master,  carest  thou  not  that  we  perish  ? 
[We  have  had  the  same  several  words  used  of  eoi-phsh^  Douay,  and 
E.  v.,  so  often,  soul.'\ 

Mark  5  :  23  ;  E.  V., .  .  .  and  she  shall  live.  [We  have  had,  the 
psuche  of  thee  shall  live.] 

Mark  6 :  36  ;  E.  V.,  .  .  .  and  buy  for  themselves  bread. 

Mark  6  :  42 ;  E.  V.,  And  they  did  all  eat,  and  were  filled. 

Mark  7:6;  Gr.,  .  .  .  but  the  kardia  of  them  far  is  kej^t  off,  or, 
removed,  from  me. 

Mark  7:10;  Gr.,  ...  in  death  let  him  be  ended.  [We  had  in 
the  Old  Testament  Gr.,  ended  ^swcAg.] 


268  THEOLOGY   OF  THE   BIBLE. 

Mark  7:15;  Gr., .  .  .  defile  him, .  .  .  defile  the  man.  [We  have 
had,  psuche  of  him  defiled.] 

Mark  8  :  3  ;  E.  V., ...  if  I  send  them  away  fasting,  they  will 
faint  by  the  way:  [We  have  had,  psuche  fasting,  and  psuche 
fainting.] 

Mark  8:35;  Gr.,  For  whoever  may  will  the  psuche  of  him  to 
save  from  death,  shall  lose  it ;  but  Avhoever  may  lose  the  psuche  of 
him  on  account  of  me  and  of  the  euaggelion,  good  angeling,  good 
tidings,  this,  or,  he,  shall  save  from  death,  bring  back  safe  from 
death,  it :  [Our  word  angel  is  the  Gr.  word  aggelos,  a  messenger,  a 
person  by  whom  news  is  conveyed.]  The  Lat.  has  his  anirna,  twice, 
in  the  verse :  Ital.,  For,  whoever  shall  have  willed,  or,  desired,  to 
save  his  Ufe^  it  shall  lose ;  but  who  shall  have  lost  his  life,  through 
love  of  me,  and  of  the  evangelio,  [the  Greek  word  euaggelion  ;  the 
w  is  used  for  the  Greek  w,  in  the  Ital.,  and  in  the  English.]  he  it 
shall  save :  Rheims,  For  whosoever  will  save  his  life^  shall  lose 
it ;  and  whosoever  shall  lose  his  life  for  my  sake  and  the  gospel 
shall  save  it.  E,  V.,  the  same.  [The  meaning  of  "  whoever  may 
will  the  psuche  of  him  to  save "  is,  whoever  prefers  saving  his 
psuche  rather  than  to  expose  it  to  death  on  account  of  me  and  the 
good  tidings,  the  gospel.] 

Mark  8:36;  Gr.,  For  what  shall  it  profit  anthropon,  a  man,  if 
he  gain  the  world  entire,  and  lose  the  psuche  of  him  ?  [i.  e.,  and  lose 
himself  as  it  is  expressed  in  Luke,  or,  his  life,  the  word  given  for 
psuche  in  v.  35  by  the  Ital.,  the  Rheims,  and  the  E.  V.]  The  Lat. 
has  anima  in  this  verse,  for  the  Gr.  psuche :  Ital,,  ....  and  cause 
loss  of  his  anima?  Rheims,  .  .  .  and  suffer  the  loss  of  his  soul? 
E.V.,  .  .  .  and  lose  his  own  soul?  [The  Gr.,  and  the  Lat.,  have  the 
same  woids,/)si<c/i5,  Lat.,  a?^^«^a,  in  both  these  verses,  35,  and  36. 
They  mean,  of  course,  the  same  m  both  verses ;  and  the  Rheims, 
Ital.,  and  E.  V.,  life  in  vei'se  35,  means  the  same  as  their  word  soul 
in  V.  36.] 

Mark  8:37;  Gr.,  Or  what  shall  give,  anthropos,  a  man,  antal- 
lagm^a,  an  exchange,  of  the  ji:>SMc/ie  of  him  ?  Lat.,  Or  what  shall  give 
hom,o,  a  man,  of  commutation  for  his  anim,a  ?  Ital.,  Or,  what  shall 
give  the  man  in  exchange  of  his  anima  ?  Rheims,  Or  what  shall 
a  man  give  in  exchange  for  his  soul  ?  E.  V.,  Or  what  shall  a  man 
give  in  exchange  for  his  soul?  (Margin,  i.  e.,in  order  to  get  it  back. 
Editors.)  [Just  so,  Messrs.  Editors  ;  in  order  to  receive  breath,  life, 
again  by  being  raised  to  life  from  among  dead.  But  these  editoi's 
mean,  no  doubt,  something  different  from  this ;  for  they  are  of  the  Or- 


THEOLOGY   OF   THE   BIBLE.  269 

thodox  school.  What  their  meaning,  consistent  with  Orthodoxy,  can 
"be,  I  am  at  a  loss  to  know.  For  according  to  Orthodoxy,  and  its 
dogma,  the  immortal  soxal,that  Orthodox  entity  is  to  come  back  from 
the  Orthodox  hell,  or,  the  Orthodox  heaven,  and  enter  into  the  bod- 
ies they  used  to  inhabit  (Orthodoxy  makes  no  provision  for  breath 
to  be  given  to  the  bodies,)  and  take  them  along  back  to  that 
hell,  or,  heaven;  the  same  places,  according  to  Presbyterianism, 
where  the  Orthodox  souls  went  to  on  leaving  their  bodies  ;  but  ac- 
cording to  episcopacy,  as  expounded  by  Bishop  Hobart  and  other 
Bishoj)S,  (See  before,  Ps.  16  :  10,  and  more  hereafter,)  not  to  the 
same  place,  but  to  another  place,  which  those  Bishops  call  the  final 
hell ;  the  souls  of  episcopacy,  as  so  expounded,  having  all,  good  and 
bad,  gone  to,  and  been  in,  between  the  time  when  they  left  their 
bodies  and  the  resurrection,  a  place  which  those  Bishops  call  an  in- 
termediate place.  But  what  can  these  editors  mean  by  "  in  order 
to  get  it  (E.  v.,  his  soul)  back?  "  The  best  guess  I  can  make  as  to 
their  meaning  is,  that  they  adopt  Scott's  notion,  in  his  note  to  Gen. 
2 :  7,  namely,  that  the  man  was  made  alive  before  his  Orthodox  soul 
was  put  into  him ;  and,  of  course,  his  Orthodox  soul  might  leave 
him  and  he  remain  alive  :  and,  therefore,  these  editors  might  think 
that  it  could  leave  him  while  he  was  living  here  ;  but  that  he  might 
get  it  back  before  he  died.  I  cannot  imagine  what  other  meaning 
the  note  can  have.  For,  according  to  Orthodoxy  all,  good  and  bad, 
are  to  have  what  Orthodoxy  calls  their  souls  given  back,  or,  rather, 
thrust  upon  them,  at  the  resurrection,  as  Orthodoxy  understands 
resurrection,  without  giving  anything  in  exchange  for  it.] 

Mark  10  :  |7  :  Gr.,  Teacher,  or,  j^receptor,  good,  what  shall  I  do 
in  oi'der  that  som,  a  breath,  or,  life,  eternal  I  may  receive  as  a  por- 
tion? Lat.,  that  vitam,  a  life,  eternal  I  may  receive?  Ital.,  Master, 
or.  Teacher,  what  shall  I  do  for  to  inherit  the  life  eternal  ?  [The 
Gr.  has  no  indefinite  article,  and  therefore  it  is  to  be  supplied  in 
English,  according  to  the  rule  before  given.  The  Latin  has  no 
article  at  all,  and  therefore  one  of  our  articles,  a,  or,  the,  is  to  be 
supplied,  as  the  sense  requires.]  The  Rheims  of  the  verse  is.  Good 
master,  what  shall  I  do  that  I  may  receive  life  everlasting  ?  [Neces- 
sarily meaning  a,  or,  the,  life  everlasting  ;  because,  if,  as  Orthodoxy 
says,  everybody,  i.  e.,  every  what  Orthodoxy  calls  soul,  has  now  life 
everlasting,  no  one  can  at  any  time,  now  or  hereafter,  receive  it ; 
and  no  one  need  ask  how  he  may  receive  it.]  The  E.  V.,  Good 
master,  what  shall  I  do  that  I  may  inherit  eternal  life.  [Following 
the  Douay,  in  not  giving  either  article.     Does  the  reader  desire  to 


270  THEOLOGY    OF   THE   BIBLE. 

know  how  Orthodoxy  attempts  to  reconcile  the  E.  V.  language 
"  that  I  may  inherit  eternal  life,"  and  other  similar  language  in  the 
E.  v.,  with  the  Orthodox  tenet  that  we  now  all  have  eternal  life, 
i.  e.,  as  Orthodoxy  says,  immortal  souls  ?  I'll  tell  him.  Orthodoxy 
says,  eternal  life  means,  eternal  life  in  the  Orthodox  heaven ;  and 
that  eternal  death  means,  eternal  life,  in  the  Orthodox  hell !] 

Mark  10  :  30  ;  Gr.,  ....  and  in  that  mow,  time,  or,  eternity,  to 
come  som,  a  breath,  or,  a  life,  eternal :  Lat.,  and  in  seculo,  the  age, 
that  shall  be  vitam,  a  life,  eternal :  Ital.,  and  in  the  secolo,  age,  to 
come  the  life  eternal :  Rheims,  and  in  the  world  to  come  life  ever- 
lasting :  E.  v.,  and  in  the  world  to  come  eternal  life  :  [The  Scrip- 
ture, throughout,  teaches  plainly  that  this  life  is  to  end ;  and  the 
Greek,  "  a  life  eternal  "  promises  to  those  who  die  in  Christ,  a  life 
differing  from  this  in  that  it  will  never  end.  King  James's  transla- 
tors, who  follow  the  Ital.  so  much,  chose  not  to  render  the  Ital. 
article  in  this  and  the  last  verse  ;  but  to  follow  the  Rheims.] 

Mark  10  :  45  ;  Gr.,  ....  and  to  give  the psuc/ie  of  him  lutron,  a 
ransom,  for  many  :  Lat.,  his  anima  redemptionem^  a  redemption,  or, 
a  ransoming,  for  many  :  Ital.,  and  to  give  his  anima  for  price  of 
ransom  for  many :  Rheims,  and  to  give  his  life  a  redemption  for 
many :  E.  V.,  and  to  give  his  life  a  ransom  for  many.  [Why  did  not 
the  Rheims,  and  E.  V.,  give  soul  here?  And  in  this  verse  the 
Rheims,  and  the  E.  V.,  give  the  article  a,  a  ransom,  for  the  Greek 
noun  lutron,  Lat.,  anima.  Why  decline  to  give  a,  a  life,  for  the 
Gr.  noun  2oe,  Lat.,  anima,  in  verses  7,  and  30 '?] 

Mark  11 :  12  ;  E.  V., .  .  he  was  hungry.  11 :  24,  E.  V.,  .  .  what 
things  soever  ye  desire. 

Mark  12  :  14  ;  Gr.,  .  .  thou  lookest  not  to  face  of  man  :  Lat.,  face: 
Ital,,  thou  not  hast  regard,  or,  respect,  to  the  quality  of  the  persons 
of  men  :  Rheims,  thou  regardest  not  Wiq  person  of  man,  \^face,  in  the 
Gr.,  and  the  Lat.,  is  put,  by  Synecd.,  for  the  whole  person;  We 
have  seen  it  frequently  so  used  in  the  Old  Testament.] 

Mark  12:  30;  Gr.,  And  thou  shalt  love  Kurion,  Master,  Pro- 
prietor, the  God  of  thee  ek,  from,  or,  out  of,  all  the  Tcardia  of  thee, 
and  ek  all  the  psuche  of  thee,  and  eh  all  the  dianoia,  thouglit,  of 
thee,  and  eh  all  the  strength  of  thee  :  this  a  first  command,  or,  pre- 
cept. [As  to  these  accumulated  words,  see  Dent.  4 :  29,  before 
given.] 

Mark  12  :  33 ;  the  same,  except  that  the  Gr.  has swwms,  judgment, 
understanding ;  instead  of  dianoia  in  v.  30. 


THEOLOGY    OF   THE   BIBLE.  271 

Mark  13  :  9 ;  E.  V.,  But  take  heed  to  yourselves ;  [We  have  had, 
take  heed  to  enphsh  of  you ;  Gr.,  to  th^  psuche  of  you.] 

Mark  13  :  20;  Gr.,  And  if  not  kurios  curtailed  tas,  those,  days, 
not  was  saved  any  flesh ;  [equivalent  to  any  psuche^  elsewhere 
used ;  any  flesh,  and  any  psuche,  being  used  for  any  person  y]  but 
dia^  through,  by  reason  of,  tous,  those,  chosen,  whom  he  chose,  or, 
selected,  he  curtailed  tas^  those,  days :  Ital.,  And  if  the  Lord  not 
had  abridged  those  days,  no  flesh  would  be  saved  ;  but  through 
the  chosen,  whom  he  hath  chosen,  [The  Ital.,  hath  chosen  ;  hath, 
&c.,  is  used  for  chose,  &c.,  as  appears  in  many  instances.]  the 
Lord  hath  abridged  [i.  e.,  the  Lord  abridged]  those  days :  Rheims, 
And  unless  the  Lord  had  shortened  the  days,  no  flesh  should  be 
saved :  but  for  the  sake  of  the  elect  which  he  hath  chosen,  he  hath 
shortened  the  days.  See  E.  V..,  It  gives,  first,  those  days,  and  then, 
the  days :  The  Gr.  is,  tas,  those,  in  both  places. 

Mark  14:  34;  Gr.,  And  he  saith  to  them :  Deeply  dejected  is  the 
psuche,  breath,  of  me,  even  to  death :  Lat.,  Heavy,  or,  bitter,  is  my 
anima  even  to  death :  Ital.,  My  anima  is  occupata,  possessed, 
usurped,  dl,  of,  with,  heaviness,  or,  sadness,  even  to  the  death: 
Rheims,  My  soul  is  sorrowful,  even  unto  death  :  E.  V.,  My  soid 
is  exceeding  sorrowful  unto  death.  [See  Judges,  16:  16,  before 
given.] 

Mark  15  :  43  ;  Gr., .  .  .  and  requested  the  soma  of  Jesus. 

Mark  15  :  45  ;  Gr.,  ...  he  gave  the  soma  to  Joseph. 

Mark  15  :  46  ;  E.  V.,  And  he  took  him,  down,  and  wrapped  him 
in  the  linen,  and  laid  him  in  a  sepulchre,  &c. 

Mark  15  :  47 ;  E.  V,,  .  .  .  beheld  where  he  was  laid.  t 

Mark  16 :  1 ;  E.  V., had  bought  sweet  spices,  that  they 

might  come  and  anoint  him,. 

Mark  16  :    6;    E.   V., behold  the  place  where  they  laid 

him,. 

Mark  16  :  7  ;  E.  V., .  .  .  that  he  goeth  before  you  into  Galilee  : 
there  ye  shall  see  him,  \He,  and  him,  are  applied  both  to  the  soma 
in  the  sepulchre,  and  to  the  Christ  raised  up  :  and  the  word  man  is 
applied  in  Scripture  as  well  to  the  dead  man  as  to  the  living  man : 
and  in  Gen.  2  :  7  the  word  man  is  applied  to  the  inanimate  organ- 
ism, before  the  breath  of  life  was  imparted.] 


272  THEOLOGY   OF   THE   BIBLE. 


LUKE, 


Luke  1 :  46  and  47  ;  Gr.,  And  said  Mary :  extolleth,  the  psuche 
of  me  the  kurioti,  kai,  yea,  or,  and,  hath  exulted  the  pneuma  of  me 
upon  God  the  Saviour  of  me:  [j^sticM  and  pneuma  mean  the  same, 
namely,  breath :]  The  Lat.  has  anima  and  spiritus :  The  Ital.  has 
anima  and  spirito :  Rheims,  My  soiil  doth  magnify  the  Lord :  And 
my  spirit  hath  rejoiced  in  God  my  Saviour :  E.  V.,  the  same,  with 
a  comma  between  the  verses, 

Luke  1 :  64 ;  Gr.,  Was  opened,  but,  the  mouth  of  him  at  the 
very  instant,  kai,  even,  the  tongue  of  him,  and  he  spoke  praising 
God.  [Mouth,  and  tongue,  here,  are  equivalent  to  psuche,  and 
pneuma,  in  verses  46,  47  ;  for  neither  mouth,  nor  tongue,  could  give 
praise  whhoixt  psuche,  pneuma,  both  meaning  breath.^ 

Luke  1 :  71 ;  E.  V.,  That  we  should  be  saved  from  our  enemies, 
and  from  the  hand  of  all  that  hate  us :  [We  have  had,  psuche  of  us, 
or,  of  you,  saved  from  enemies.] 

Luke  1 :  78 ;  Greek,  Through  entrails  of  mercy  of  God  of  us : 
Lat.,  Through  viscera,  entrails,  (the  chief  of  which,  says  Ainsworth, 
are  the  heart,  liver,  and  lungs,)  of  mercy  of  our  God :  Rheims, 
Through  the  bowels  of  the  mercy  of  our  God :  Ital.,  Through  the 
viscere,  intestines,  of  the  mercy  [of  mercy,  without  our  article,]  of 
our  God :  E.  V.,  Through  the  tender  mercy  of  our  God. 

Luke  2:35;  Gr.,  IiTai,  yea,  of  thee,  indeed  of  thyself  the  psuche, 
shall  pass  through,  a  sword  :  Lat.,  ef,  even,  thy  own  anima  shall 
pass  through,  or,  strike  through,  a  sword :  Ital.,  J^,  yea,  a  sword 
shall  transfix  of  thyself  the  anima :  Rheims,  And  thy  own  soul  a 
sword  shall  pierce :  E.  V.,  Yea,  a  SAVord  shall  pierce  through  thy 
own  soul  also. 

Luke  5  :  20 ;  Gr., .  .  .  Man,  are  remitted  to  thee  the  sins  of  thee : 
Lat.,  Man,  are  forgiven  to  thee  thy  sins :  Ital.,  Man,  the  thy  sins  to 
thee  are  forgiven  :  Rheims,  Man,  thy  sins  are  forgiven  thee :  E.  V., 
the  same.  [We  have  had,  the  soul  that  sinneth.  It  is  the  corporeal 
breathing  man  that  sinneth,  and  is  the  soul  that  sinneth.] 

Luke  5  :  35  ;  E.  V.,  .  .  .  then  shall  they  fast,  [We  have  had  fast- 
ing expressed  by  depressing  en-phsh,  Gr.,  the  psuche.'] 

Luke  6:3;  Gr., ....  when  hungered  he,  and  hoi,  those,  with 
him  being  ? 

Luke  6:9;  Gr., Is  it  lawful  on  the  Sabbaths  psuchen  to 

save,  or  apolesai,  to  cause  to  be  lost,  to  destroy  totally  ?  Latin, 


THEOLOGY   OF   THE   BIBLE.  273 

animcim  to  save,  or  to  abolish  ?  Rheims,  to  save  life,  or  to  destroy  ? 
Ital,  to  save  a^:)erso«,  or  to  kill  {la)  her,  or,  it  ?  [persona  is  femi- 
nine.] E.  v.,  to  save  life,  or  to  destroy  (it)  ? 

Luke  7  :  30  ;  Gr.,  The  counsel  of  God  put  away,  or  despised,  at 
themselves:  [i.  e.,  at  the  risk  of  themselves,  or  it  may  be,  in  them- 
selves, or,  against  themselves.  If  the  latter,  it  is  equivalent  to  the 
expression  we  have  had,  against  the  psuche  of  them.]  The  Ital,  is, 
cast  off,  or,  rejected,  at,  or,  to,  their  cost  the  counsel  of  God : 
Rheims,  despised  the  counsel  of  God  against  themselves :  E.  V.,  re- 
jected (margin,  or,  frustrated)  the  counsel  of  God  against  (margin, 
oi',  within)  themselves. 

Luke  V  :  50 ;  E.  V., .  .  .  Thy  faith  hath  saved  thee ;  [We  have, 
to  the  saving  of  the  psxiche  of  thee.] 

Luke  9 :  24  ;  Gr.,  For  whoever  may  will  the  psuche  of  him  to 
save,  shall  lose  it :  but  whoever  may  lose  the  psuche  of  him  on  ac- 
count of  me,  this  [for,  he  or  she]  shall  save  it. 

Luke  9 :  25  ;  Foi',  what  is  profited  anthr6p>os,  a  man,  having 
gained  the  world  entire,  himself,  but,  being  destroyed  totally,  or 
being  lost  ?  {Himself,  here,  is  equivalent  to  the  psuche  of  him,  in 
V.  24.]  The  Lat.  has,  his  anima  twice  in  v.  24  :  The  Ital.  of  v.  24 
is,  For,  who  shall  have  willed  to  save  his  life,  it  shall  lose ;  but 
who  shall  have  lost  his  life  through  me,  it  shall  save :  Rheims, 
For  whosoever  will  save  his  life  shall  lose  it ;  for  he  that  shall  lose 
his  life  for  my  sake,  shall  save  it :  see  the  two  verses  in  E.  V.  It 
gives  life,  twice,  in  v.  24,  for  psuche,  twice. 

Luke  9 :  56  ;  Gr.,  For  ho,  that,  son  of  the  man  [of  man,  without 
our  article,]  came  not  psuchas  anthropon,  breaths,  (E.  V.,  so  often, 
souls)  of  men,  [for,  men,  persons,  the  idiom  we  have  seen  often  used 
in  the  Old  Testament]  apolesai,  to  lose,  cause  the  loss  of,  destroy 
totally,  but  sosai,  to  save,  bring  back  safe,  (The  verb  sozo,  is  defined 
by  Donnegan,  to  save,  bring  back  safe,)  from  death,  [i,  e.,  through 
his  death  and  resurrection  to  purchase  back  from  the  gi'ave  them 
who  die  in  him.  The  language  can  have  no  other  meaning  than 
this  :  for  the  Christ  had  nothing  to  do  with  giving  us  this  life,  nor 
with  causing  men's  death.  The  life  through  him  is  life  from  among 
dead.  This  is  what  Paul,  in  2  Tim.  1:1,  calls,  in  the  Greek,  a  life 
en,  through,  Christ  Jesus;  and  in  2  Tim.  2  :  10,  in  the  Greek,  re- 
covery which  en,  through,  Christ  Jesus  ;  i.  e.,  recovery  from  death.] 
The  Lat.  of  Luke  9  :  5G  is,  came  not  animas  to  abolish,  but  to  save : 
Rheims,  came  not  to  destroy  souls,  but  to  save  :  Ital.,  not  is  come 
to  lose,  or,  waste,  the  anime  of  the  men,  [of  men,]  but  to  save 
18 


274  THEOLOGY   OF   THE   BIBLE. 

(them) :  E.  V.,  is  not  come  to  destroy  men's  lives,  but  to  save 
(them). 

Luke  10  :  27  ;  Gr., .  .  .  Thou  shalt  love  Kurion  the  God  of  thee 
out  of  all  the  kardla  of  thee,  kai^  out  of  all  the  psuche  of  thee,  kai, 
out  of  all  the  strength  of  thee,  kai,  out  of  all  the  dianoia,  thought, 
understanding,  of  thee :  kai  the  neighbor  of  thee  as  thyself  [See 
Deut.  4 :  29.] 

Luke  11 :  34  ;  Gr.,  soma,  three  times  :  [for  the  whole  breathing 
person ;  and  among  the  definitions  of  soma  are,  a  person,  a  man.]  The 
Lat,  has  corpus,  three  times :  [and  among  the  definitions  of  corpus 
is,  "Synecd.,  the  Avhole  man."]  Ital.,  corpo,  three  times:  Rheims, 
and  E.  Y.,  bodi/,  three  times. 

Luke  11 :  36;  Gr.,  soma:  Lat.,  corjnis :  Ital.,  corpo:  Rheims, 
and  E.  V.,  body,  [for  the  breathing  person.] 

Luke  12  :  4,  5  ;  Gr.,  .  .  ,  fear  not  from  tcm,  those,  ap)okteinont6n, 
killing,  or,  torturing,  tormenting,  rendering  miserable,  the  soma, 
[the  breathing,  living,  person,  of  course ;  for  the  body  without  life 
can  neither  be  killed  nor  tortured,  &c.,]  kai,  but,  or,  and,  after  these 
not  having  more  what  to  do.  v.  5,  .  .  .  fear  ye  ton,  that  [for,  him 
that]  next  after  the  apokteinai,  [the  infinitive  of  the  same  verb,] 
power  having  emhaUin  els,  to  throw  to,  or,  upon,  or,  to  place  in,  or 
upon,  that,  or,  the,  geenna,  valley  of Henem :  [To  throw,  or,  place, 
what  to,  or,  upon,  or,  in,  that,  or,  the,  valley  of  Henem  ?  The  soma^ 
of  course :  it  is  that  which  Luke  is  speaking  of;  he  does  not  use 
psuchl  at  all,  in  either  verse ;  and  yet  what  Luke  says  here  is  plain- 
ly equivalent  to  what  Matthew  says,  ch.  10  :  28.  In  Luke's  4th 
verse  soma  means,  the  breathing,  living,  person  ;  in  his  5th  verse  it 
means  the  dead  body ;  it  is  used  both  for  the  living  person  and  for 
the  dead  body,  as  wo  have  seen  ;  and  Donnegan  gives  both  these 
definitions  for  it.  Orthodoxy  would  have  it  that  Luke's  5th  verse 
means,  to  throw  the  Orthodox  soxd  into  the  Orthodox  hell.  The 
meaning  of  these  two  verses  in  Luke  is  the  same  as  the  meaning  of 
Mat.  10:  28.  Neither  Mark  nor  John  has  any  thing  corresponding 
to  these  verses  in  Matthew  and  Luke.]  The  Lat.,  and  the  Ital.,  in 
Luke  4 :  5,  give,  to  throw  into,  or,  upon,  the  gehenna,  Ital.,  geenna  : 
The  Rheims,  to  cast  into  hell:  E.  V.,  to  cast  into  hell:  [The  same 
word  which  the  Douay  of  the  Old  Testament,  and  the  Rheims  of 
the  New,  give  for  the  Gr.  hades;  for  which  the  E.  V.  sometimes 
gives  hell,  and  sometimes  the  grave.  The  meaning  of  the  word 
gehenna,  and  the  use  made  of  it  by  the  Christ,  Avill  more  fully  ap- 
pear under  the  word  hell.\ 


THEOLOGY   OF  THE   BIBLE.  275 

Luke  12  :  19  ;  Gr.,  And  I  will  say  to  the  pstiche  of  me,  [i.  e.,  to 
myself]  pstiche,  thou  hast  many  good  [things]  laid  up  for  many 
years,  rest  thyself,  eat,  drink,  be  gay. 

Luke  12  :  20;  Gr., Foolish,  or,  rash,  this  night  they  seek 

from  thee  thepsuchen  [in  the  accusative]  of  thee :  Lat.,  .  .  .  they 
seek  from  thee  thy  anhnam  [in  the  accusative ;  the  sense  is,  simply, 
this  night  thou  mayest  die :]  Rheims,  (Thou)  fool,  this  night  do 
they  require  thy  soul  of  thee :  Ital., ....  silly,  or,  foolish,  this  self- 
same night,  thy  anima  to  thee  shall  be  asked  again  :  E.  V., 

(Thou)  fool,  this  night  thy  sotd  shall  be  required  of  thee. 

Luke  12  :  22  ;  Gr., .  .  .  have  no  care  for  the  psiiche  of  you,  [i.  e., 
for  yourselves,  or,  your  appetite,]  wljat  ye  may  eat :  nor  to  the 
soma,  body,  [living  person,  of  course,]  what  ye  may  dress  in  :  The 
Lat.  has  anima  for  psuche,  and  corpus,  the  body,  [by  Synecd.  the 
whole  man,  as  before  seen,]  for  soma :  Ital.,  be  not  careful  for  your 
life,  what  ye  shall  eat ;  nor  for  the  corpo  (youi"),  with  what  ye  shall 
be  dressed :  Rheims,  be  not  solicitous  for  your  life,  what  you  shall 
eat,  nor  for  your  body,  what  you  shall  put  on :  See  E.  V.,  It  gives, 
life. 

Luke  12  :  23  ;  Gr.,  The  psuche  more  is  than  food,  and  the  soma 
[the  living  body,  person]  than  dress  :  Lat.,  anima :  Rheims,  Ital., 
and  E.  V.,  The  life. 

Luke  12 :  29;  Gr.,  And  seek  not  to  know,  or,  examine  not  into, 
what  ye  may  eat,  or  what  ye  may  drink,  [literal  language,  equiva- 
lent to  V.  22.] 

Luke  14 :  26  ;  Gr.,  If  tis,  any  one,  come  to  me,  and  not  hate  his 
own  father  ....  indeed  fui-ther,  the  of  himself  psuche,  or,  his  own 
psuche:  Lat.,  his  anima:  Ital.,  If  any  one  come  to  me  ....  nay 
also  his  own  life.  [The  Lat.  a^ihna  is  the  Ital.  anima,  and  means 
the  same.]  Rheims,  If  any  (man)  come  to  me,  and  hate  not  his  fii- 
ther  .  .  .  .  ,  yea  and  his  own  life  also :  E.  V.,  the  same. 

Luke  16  :  15  ;  Gr.,  .  .  .  but  God  knoweth  the  kardias  of  you. 

Luke  16:  24;  Gr,,  .  .  .  and  katapsuxe,  [compounded  of  kata 
and  psucho,  to  blow,  to  breathe ;  from  which  verb  psucho  are  the 
nouns  psuche,  breath,  air,  and  2:>suchos,  cold  ;  kata  gives  additional 
force  to  the  simple  verb ;]  cool,  refresh,  the  tongue  of  me. 

Luke  IV  :  3  ;  E.  V.,  Take  heed  to  yourselves. 

Luke  IV  :  33  ;  Gr.,  Hosean,  whoever,  may  covet,  or,  strive,  the 
psuche  of  him  to  save,  shall  totally  destroy,  or,  lose  it  [i.  e.,  for 
ever] :  Jcai,  but  hos  can,  whoe^'er,  may  lose  it,  [i.  e.,  on  account  of 
me,  see  Mat.  10  :  39  ;  16  :  25  ;  Mark  8  :  25,]  zoogonlsei  auten,  shall 


2'^^  THEOLOGY   OF  THE   BIBLE. 

produce  it  a  living  being :  [i.  e.,  shall  cause  the  psuche  of  him,  that 
is  to  say,  himself,  to  live  again :]  Lat.,  Whoever  shall  have  gone 
about,  or,  essayed,  his  anima  safe  to  make,  perdet,  shall  lose,  abolish, 
destroy,  it,  et,  and,  or,  yet,  whoever  shall  have  lost  it,  vivijicabit, 
shall  quicken,  make  alive,  it :  Ital.,  Whoever  shall  have  sought  to 
save  his  life  shall  lose  it ;  but  who  shall  have  lost  it  shall  cause  that 
it  vivera,  shall  live :  Rheims,  Whosoever  shall  seek  to  save  his  life, 
shall  lose  it :  and  whosoever  shall  lose  it,  shall  preserve  it :  E.  V., 
Whosoever  shall  seek  to  save  his  life  shall  lose  it ;  and  whosoever 
shall  lose  his  life  shall  preserve  it.  [The  Rheims  word  preserve  de- 
stroys the  sense  of  the  verse,  and  is  absurd.  How  can  one  lose  his 
life  and  preserve  it?  The  wovd  preserve  has  no  support  either  from 
the  original,  or  the  Latin,  or  the  Italian.  The  E.  V.  follows  the 
Rheims  in  giving  ^^reserye;  and  the  E.  V.  gives  his  life  twice.  The 
original  has  psuche  hut  once;  the  Lat.,  anima  but  once;  the  Ital. 
and  Rheims,  life  but  once.] 

Luke  18 :  12  ;  E.  V.,  I  fast,  [expressed  elsewhere  by,  depress  the 
psuche.^ 

Luke  19  :  7  ;  E.  V,, ...  a  man  that  is  a  sinner.  [We  have  had 
en-phsh,  Gr.,  t\xQ psuche,  E.  V.,  the  soul  that  sinneth.] 

Luke  21 :  12;  E.  V,, .  .  .  and  persecute  you.  [We  have  had  per- 
secute en-phsh  of  you.] 

Luke  21 :  19  ;  Gr.,  In  the  endurance,  or,  perseverance,  oi',  forti- 
tude, of  you  have  the  psuchas  of  you :  [i.  e.,  yourselves,  or,  the 
breaths  of  you,  for,  be  courageous :]  Lat,,  In  you  patient  undergo- 
ing ye  shall  make  yourselves  masters  of  your  animas:  Ital.,  Possess 
ye  your  anhne  in  the  your  patience :  Rheims,  In  your  patience  you 
shall  possess  your  souls :  E.  V.,  In  your  patience  possess  ye  your 
souls. 

Luke  21 :  20  ;  Apopsuchonton,  [compounded  of  apo,  away,  and 
psucho,  to  breathe,]  breathing  out  life,  expiring,  men  from  fear : 
(Donnegan  says,  apopsucho  with  psuchhi  is,  to  breathe  out  life, 
exspire.)  Ital.,  The  men,  [men,  without  our  article,]  fainting  aAvay 
from,  or,  with,  fear :  Rheims,  Men  withering  away  for  fear :  E.V., 
Men's  hearts  failing  them  for  fear. 

Luke  21 :  34;  E.  V.,  And  take  heed  to  yourselves. 

Luke  21 :  35  ;  E.  V.,  For  as  a  snare  it  shall  come  on  all  them, 
&c. 

Luke  22  :  15  ;  Gr.,  With  longing  I  have  longed  this  the  paschal 
to  eat  with  you,  before  of  the  me  to  suffer :  [We  have  had  longing 
oi  en-phsh  ;  Gr.,  of  the  p>suche^ 


THEOLOGY   OF   THE   BIBLE.  2Y7 

Luke  23  :  52 ;  Gr.,  This,  going  to  Pilate,  sought,  or,  asked,  the 
soma  of  that  Jesus.     [As  to  soma,  see  before,  Mark  15  :  45,  46.] 
Luke  23  :  53,  [see  Mark  15  :  45,  46.] 


JOHN. 

John  5  :  40  ;  Gr.,  kai^  but,  not  will  ye,  or,  ye  are  not  willing, 
to  come  to  me,  in  order  that  zom,  breath,  for  life,  ye  may  have. 
[This  can  mean  nothing  else  than  life  from  the  grave.] 

John  6 :  7  ;  E.  v., .  .  .  bread  .  .  .  for  them.  [We  have  had  bread 
for  en-phsh  of  them.] 

John  6:12;  Gr.,  But  when  they  were  satisfied, 

John  6:26;  Gr., .  .  .  but  because  ye  did  eat  .  .  .  ,  and  were 
satisfied. 

John  7  :  37  ;  Gr.,  .  .  .  li  any  one  thirst :  Lat.,  If  any  one  thirst : 
Ital.,  If  any  one  hath  thirst ;  Rheims,  K  any  man  thirst :  E.  V.,  the 
same. 

John  10  :  11 ;  Gr., .  .  .  the  shepherd  the  good  i\xQ  psuche  of  him 
layeth  down  hiiper,  for,  in  the  defence  of,  for  the  protection  of,  the 
sheep ;  Lat.,  his  anima  yieldeth  :  Ital.,  putteth,  or,  layeth,  his  life 
for  the  sheep:  Rheims,  giveth  his  life  for  his  sheep :  E.  V.,  giveth 
his  life  for  the  sheep. 

John  10  :  15  ;  Gr., .  .  .  and  the  psuche  of  me  I  lay  down,  huper 
the  sheep  :  Lat.,  my  anima  pono,  I  lay  down  :  Ital.,  I  put,  or,  lay, 
my  life :  Rheims,  and  I  lay  down  my  life,  &c. :  E.  V.,  and  I  lay 
down  my  life  for  the  sheep.  [The  Gr.  has  the  same  verb,  tithemi, 
in  this  V.  and  v.  11.] 

John  10 :  17  ;  Gr.,  .  .  .  because  I  lay  down  the  psuche  of  me,  in 
order  that  palin,  again,  anew,  labo,  [from  lambano,]  I  may  receive, 
procure,  attain,  obtain,  acquire,  it :  Lat.,  my  atiima,  that  again  I 
may  receive,  get,  procure,  it:  Ital.,  my  life  for  to  recover  it  after: 
Rheims,  because  I  lay  down  my  life,  that  I  may  take  it  again : 
F.  Y.,  because  I  lay  down  my  life,  that  I  might  take  it  again. 

John  10  :  18  ;  Gr.,  No  one  airei,  taketh  away,  it  [the  psuche  in 
V.  17]  from  me:  but  I  lay  down  it  of  myself:  privilege  I  have  to 
lay  down  it,  and  privilege  I  have  again  labein,  [fi'om  the  same  verb 
lamhano^  to  receive,  it :  this  the  charge  elabon,  [from  the  same 
verb,]  I  have  received  from  the  father  of  me :  Rheims,  No  man 


278  THEOLOGY   OF  THE   BIBLE. 

taketh  it  away  from  me  ;  but  I  lay  it  down  of  myself,  and  I  have 
power  to  lay  it  down  :  and  I  have  power  to  take  it  up  again.  This 
commandment  have  I  received  of  my  Father.  E.  V.,  No  man 
taketh  it  from  me,  but  I  lay  it  down  of  myself.  I  have  power  to 
lay  it  down,  and  I  have  power  to  take  it  again.  This  command- 
ment have  I  received  of  my  Father.  [The  Gr.  verb  lambano  is 
used  once  in  v.  17,  and  twice  in  v.  18.  Where  it  is  last  used  in  v. 
18,  namely,  elahon,  the  Rheims,  and  the  E.  V.,  give,  I  have  receiv- 
ed;  but  where  it  is  used  in  v.  17,  namely,  laho,  the  Rheims  gives, 
that  I  may  take  it,  and  the  E.  V.  gives,  that  I  might  take  it:  and 
where  it  is  first  used  in  v.  18,  namely,  lahein,  the  Rheims  gives, 
to  take  it  up,  and  the  E.  Y.,  to  talce  it.  Why  did  not  the  Rheims 
and  the  E.  V.  give  receive  in  each  of  the  two  other  places  where 
the  same  verb  occurs  in  these  two  verses  ?] 

John  10 :  24  ;  Gr.,  .  .  .  until  when  the  psuchen  of  us  dost  thou 
take  away  ?  Lat.,  How  long  our  animam  dost  thou  take  away  ? 
Ital.,  until  when  boldest  thou  suspended  our  anima  f  Rheims,  How 
long  dost  thou  hold  our  souls  in  suspense  ?  [To  take  away  the 
breath,  is  a  very  natural  expression  for,  holding  one  in  suspense. 
We  say,  in  breathless  expectation,  in  breathless  suspense.]  The 
E.  V.  is.  How  long  dost  thou  make  us  to  doubt  f 

John  11 :  34;  E.  V.,  .  .  .  Where  have  ye  laid  him  ? 

John  11 :  41 ;  Gr., .  .  .  where  was  the  lying  dead  laid  ? 

John  11 :  44 ;  Gr,,  And  came  forth  the  lying  dead :  E.  V.,  And 
he  that  was  dead  came  forth. 

John  12:7;  Gr.,  ...  to,  or,  for,  the  day  of  the  burial  oime. 

John  12  :  25  ;  Gr.,  Who  loving  the  psuche  of  him  shall  lose  it ; 
kai,  but,  who  hating  the  j^suche  of  him  in  this  /cosmos,  arrangement, 
or,  constitution,  [of  things,]  or,  in  this  world,  eis,  to,  or,  for,  or,  in 
order  to,  zoen,  a  breath,  [for,  a  life,]  eternal  phulaxei,  shall  lie  in 
wait  for,  it.  [What  lyinff  in  loaitfor  it  here  means,  the  reader  will 
learn  from  Job  14  :  14.  The  Heb.  there  is.  Though  die  a  man,  he 
may  live  again,  all  days  tsha,  of  warfare,  of  me  I  shall  wait  od  hua 
hliphti,  until  may  come  exchanging  of  me.  Under  tsha  Ges.  gives, 
warfare,  and  says,  it  is  "  almost  always  figuratively  used  of  a 
wretched  and  miserable  condition,  citing  Job  7 :  1;  10:  17;  Isai. 
40  :  2  ;  and  under  hliphe  he  says.  It  is  "  specially  used  of  soldiers 
keeping  guard  by  turns,  whence  metaphor.  Job  14 :  14,  '  all  the  days 
of  my  warfare  I  will  wait  until  my  exchanging  come ;'  the  misera- 
ble condition  in  orcus  being  compared  to  the  hardships  of  a  soldier 
on  watch."     Orcus  is  defined  by  Ainsworth,  the  house,  place,  or, 


THEOLOGY  OF  THE   BIBLE.  279 

receptacle,  of  the  dead.  In  Job  7:1,  for  tsha  the  Douay  gives,  a  war- 
fare: The  E.  V.  there  gives  an  appointed  time.  In  Job  10:  17, 
for  the  same  Avord,  the  Douay  gives  war^  and  the  E.  V.  gives  war. 
In  Isai.  40 :  2,  for  the  same  word  the  Douay  gives  evil.,  her  eml  is 
come  to  an  end ;  and  the  E.  V.  there  gives  loarfare,  her  warfare  is 
accomplished.  The  Greek  of  Job  14  :  14  is.  For  though  die  a  man, 
ztsefai,  he  may  live  again,  days  of  life  of  him  being  terminated : 
hupomeno,  I  shall  await,  (lit.,  remain  under,)  until  palin,  again, 
ffenomai,  I  exist.  (The  Greek  thus  giving  what  is  plainly  the 
sense  of  the  Hebrew.)  The  Lat.  of  Job  14  :  14  is,  Thinkest  thou, 
a  dead  man  may  live  rursimi,  again  ?  all  days,  in  which  now 
miUto,  I  go  a  warfaring,  I  wait,  until  may  come  my  changing : 
Douay,  Shall  a  man  that  is  dead,  thinkest  thou,  live  again?  all  the 
days  in  which  I  am  now  in  warfare,  I  expect  until  my  change  come : 
Ital.,  If  the  man  die,  can  he  return  into  life  ?  I  will  wait  all  the 
days  of  the  time  determined,  or,  set,  of  the  my  life,  until  to  me  may 
come  alteration  (of  condition?)  E.  V.,  If  a  man  die,  shall  he  live 
(again)  ?  all  the  days  of  my  appointed  time  will  I  wait,  till  my 
change  come.  (The  Lat.,  Douay,  Ital.,  and  E.  V.,  give  an  entirely 
wrong  sense  to  the  verse.  The  Heb.  and  Greek  did  not  suit  their 
orthodoxy.  I  have  asked  several  persons,  members  of  different 
churches,  one  of  them  a  gentleman  of  my  own  profession,  more  than 
forty  years  old,  and  a  Sunday-school  teacher,  what  they  understood 
by  the  E,  V.  words  in  the  verse,  till  my  change  come  ;  and  they  all 
answered,  till  tny  death.  But  the  verse  in  the  Heb.,  and  the  Gi*., 
shews,  that  Job,  the  character,  in  this  dramatic  poem,  which  repre- 
sents a  good  man,  should  await  in  the  grave  a  resurrection  to  life 
again.  There  is  no  interrogation  mark  in  the  Greek  of  this  verse, 
and  the  Heb.  never  uses  such  a  mark,  has  no  such  mark.  The  rea- 
der will  also  take  notice,  that  for  the  Gr,  zesetai  the  Lat.  crives, 
may  live  again ;  and  the  Douay  gives,  live  again  ;  and  the  Ital. 
gives,  return  into  life.,  equivalent  to,  live  again :  The  E.  V.  gives, 
live  (again),  putting  again  in  Italics,  which  is  wrong.  As  to  what 
will  become  of  the  wicked,  I  refer,  in  this  connection,  to  a  single 
verse  in  the  Proverbs  of  Solomon,  ch.  21 :  16.  The  E.  V.  there  is. 
The  man  that  wandereth  out  of  the  way  of  understanding  shall  re- 
main in  the  congregation  of  the  dead.]  The  Lat.  in  John  12  :  25, 
uses  anima  for  each  psuche.,  and  gives,  looketh  to,  or,  keepeth  safe, 
it  to,  or,  for,  a  life  eternal :  Ital.,  Who  loveth  his  life  it  shall  lose, 
and  who  hateth  his  life  in  this  world  it  shall  preserve,  or,  defend, 
or,  take  care  of,  for  life  eternal:  Rheims,  He  that  loveth  his  life 


280  THEOLOGY   OF   THE   BIBLE. 

shall  lose  it :  and  he  that  hateth  his  life  in  this  world,  keepeth  it 
unto  life  eternal :  E.  V.,  He  that  loveth  his  life  shall  lose  it ;  and 
he  that  hateth  his  life  in  this  world,  shall  keep  it  unto  life  eternal 
[The  Gr.  is  phulaxei,  from  phulasso,  for  which  not  one  of  the  Lexi- 
cons gives  kee2x  But  how  would  keep  help  orthodoxy  ?  for  that 
says,  that  all,  good  and  bad,  liave  inherent  immortality  ;  of  course, 
then,  by  orthodoxy,  all  kee^)  life  unto  eternal  life.] 

John  12:  27;  Gr.,  Now,  or,  this  da j,  the psuche  of  me  is  dis- 
turbed, or,  disordered,  perturbed,  vexed  :  Lat.,  my  anima  is  disor- 
dered, or,  disturbed :  Ital.,  Now  is  disordered,  or,  disturbed,  inter- 
rupted, troubled,  my  anima :  Rheims,  Now  is  my  soul  troubled : 
E.  v.,  the  same :  [i.  e..  Now  am  I  troubled,  or,  without  figure,  my 
breath  is  troubled ;  for  trouble,  distress,  is  shewn  in  and  by  the 
breath.] 

John  13  :  37;  Gr.,  .  .  .  The psuchc  of  me  in  defence  of  thee  I 
will  lay  down :  Lat.,  my  anima:  Rheims,  Ital.,  and  E.  V.,  my  life. 

John  13 :  38  ;  Gr.,  .  .  .  The  psuche  of  thee  in  defence  of  me  wilt 
thou  lay  down  ?  Lat.,  thy  anim,a:  Rheims,  Ital.,  and  E.V.,  thy  life? 

John  14  :  1;  Gr.,  Not  tarassestho,  \th.e  same  verb  used  in  12: 
27,]  let  be  disordered,  disturbed,  perturbed,  vexed,  of  you  the  Tear- 
dia:  [equivalent  to,  the  psuche  of  you,  in  12:  27.  A  disturbance, 
disorder,  vexation,  of  the  breath  affects  the  pulsations  of  the  heart.] 

John  14  :  27 ;  The  Greek  is  the  same  as  in  verse  1. 

John  15  :  13  ;  Gr.,  .  .  .  that  any  one  the  psuc/ie  of  him  lay  down 
in  defence  of  the  friends  of  him :  Lat.,  his  anima :  Rheims,  Ital,, 
and  E.  V.,  his  life. 

John  15 :  23  ;  E.V.,  He  that  hateth  me,  [We  have  had  en-phsh 
hating.] 

John  16 :  22  :  Gr., .  .  .  and  shall  rejoice  of  you  the  karclia,  [We 
have  had,  the  en-iihsh^  Gr.,  psuche,  rejoicing  ;  and  we  have  had, 
the  liver  rejoicing.] 

John  17:2;  Gr.,  Just  as,  or,  according  as,  thou  hast  given  to 
him  privilege,  or,  office,  of  every  flesh,  [equivalent  to  every  p>suche, 
for  it  means,  of  course,  every  breathing,  living,  flesh,]  that  every 
whom  thou  hast  given  [often  used  for  future,  and  including,  of 
course,  all  that  will  be  given]  to  him,  he  may  give,  or,  bestow,  to 
them  zoen,  a  breath,  for,  a  life,  eternal. 

John  17  :  3  ;  Gr,,  This,  but,  is  he  that,  or,  the,  life  eternal,  &c. : 
Ital.,  Now  this  is  the  life  eternal :  Rheims,  Now  this  is  eternal  life : 
E.  v..  And  this  is  life  etex-nal.  [It  did  not  suit  the  Rheims,  and  the 
E.  v.,  to  render  the  Gr.  word  he  here.] 


THEOLOGY   OF   THE   BIBLE.  281 

John  18  :  18 ;  Gr., .  .  .  2?suchos,  colrl,  [from  psitcho,  to  blow,  to 
breathe,  whence  psuche,  breath.] 

John  19  :  28 ;  E.  V.,  ...  I  thirst,  [we  have  had, psuche  thirsty.] 

John  19  :  40 ;  Gr., .  .  .  the  soma  of  Jesus. 

John  19  :  42 ;  E.  V.,  There  laid  they  Jesus. 

John  20  :  2  ;  E.  V., .  .  .  They  have  taken  away  the  Lord  out  of 
the  sepulchre,  and  we  know  not  where  they  have  laid  him. 

John  20 :  12  ;  Gr.,  .  .  .  the  sotna  of  Jesus. 

John  20 :  13  ;  E.  V.,  .  .  .  they  have  taken  away  my  Lord.,  and  I 
know  not  where  they  have  laid  him. 

John  20 :  22  ;  Gr.,  And  this  saying,  enephiisese,  he  breathed  on, 
or,  at,  and  said  to  them :  labete,  take,  pneum,a  hagion.,  a  breath 
holy:  \ldbete  is  from  the  same  verb  Imnhano  used  in  eh.  10  :  17  and 
18.  It  is  defined  both  to  take,  and  to  receive.  In  10  :  17,  18,  it  is 
used  three  times.  In  the  first  two  of  those  places  the  Rheims  gives 
take,  and  the  E.  V.  gives  take :  in  the  third,  the  Rheims  gives  re- 
ceive, and  the  E.  V.  gives  receive.  It  should  be  rendered  receive  in 
all  those  three  places.  But  it  suited  Orthodoxy  better  there  to  give 
take  in  two  of  those  places.]  The  Lat.  in  John  20  :  22  is.  These 
when  he  had  said,  insufflavit,  he  onbreathed  and  said  to  them : 
Take,  suck,  drink  in,  spiritum  sanction,  a  breath  holy:  Ital.,  And, 
spoken  this,  soffio,  he  blew,  or,  breathed,  (to  them  in  the  face) ;  and 
said  to  them :  Receive  the  spirito  sancto,  breath  holy :  Rheims, 
When  he  had  said  this,  he  breathed  on  them ;  and  he  said  to 
them :  Receive  ye  the  Holy  Ghost :  E.  V.,  And  when  he  had 
said  this,  he  breathed  on  (them),  and  saith  unto  them  Receive 
ye  the  Holy  Ghost:  [Here  it  better  suited  the  Orthodoxy  of 
the  Ital.,  the  Rheims,  and  the  E.  V.,  to  give  Receive,  instead  of 
take,  for  the  Gr.  verb  lamhano  ;  whereas  it  should  here  be  rendered 
take.  But  another  part  of  the  Rheims  and  E.  V.  rendering  of  this 
verse  demands  much  more  strongly  the  notice  of  the  reader.  The 
Greek  article  is  not  prefixed  to  its  word  pnewna  in  the  verse.  The 
Greek  has  but  one  article,  the  definite  article,  the  ;  and  where  that 
is  not  pi'efixed,  our  definite  article,  the,  can  never  be  used ;  and  as 
before  seen,  where  the  Gr.  article  is  not  used  before  a  noun,  our  in- 
definite article,  a,  is  to  be  used.  In  this  verse,  for  the  Gr.  pnemna 
Jiagion,  a  breath  holy,  the  Rheims  gives,  the  Holy  Ghost,  and  the 
E.  V.  gives,  the  Holy  Ghost.  Ghost,  as  Ave  have  seen,  means  l>reath. 
Now,  put  the  noun  first,  as  the  Gr.  does,  and  we  have,  take  a  ghost, 
i.  e.,  a  breath,  holy;  or,  if  we  use  the  Rheims  and  E.  V.  word  re- 
ceive. Receive  a  ghost  holy.  The  Rheims  and  E.  V.  the  Holy  Ghost, 


282  THEOLOGY   OF   THE  BIBLE. 

in  this  verse,  is  one  of  the  numerous  instances  of  the  use  of  our  ar- 
ticle the  where  there  is  no  article  in  the  Greek,  and  where  the  use 
of  our  article  the  gives  a  wrong  sense.  As  to  the  meaning  of  this 
verse,  "  he  breathed  on  and  said  to  them,  take,  (or,  draw  in,)  a 
breath  holy,"  we  observe,  that  the  Christ  had  breath  of  holiness : 
he  was  born  holy,  and  never  breathed  any  other  breath  but  breath 
of  holiness.  Breath  is  used  in  Scripture  for  life.  He  was  born 
holy,  and  led  a  holy  life.  One  sense,  and  definition,  of  the  verb 
breathe  is,  to  exhale,  breathe  out,  plainly  the  sense  here ;  he  breath- 
ed out,  &c.  What  can  be  breathed  out  but  breath.  His  thus 
breathing  out,  &c.,  and  saying  to  them,  take  a  breath  holy,  was  a 
mode  of  action  and  speech  by  which  he  inspirited,  i.  e,  encouraged, 
(for  which  the  Heb.  and  the  Gr.  use  inbreathed :  and  our  word  ill- 
spirited  is,  literally,  inbreathed,)  them  to  live,  or  to  continue  in  a 
life  of  holiness.     Were  they  not  holy  before? 

John  20  :  31  ;  Gr.,  These,  but,  are  written,  in  order  that  ye  may 
believe  that  ho,  this,  Jesus  is  the  Christ,  [i.  e.,  the  anointed  ;  in  the 
Heb.,  Messiah,  the  anointed,]  the  Son  of  God,  or,  the  anointed  Son 
of  God,  and  in  order  that,  believing,  zoen,  a  life,  ye  may  have,  or, 
give  rise  to,  en,  through,  the  name  of  him.  [A,  or,  the,  life  which 
may  be  acquired  through  his  name,  i.  e.,  through  belief,  faith,  in 
him,  will  be  a  life  eternal  from  the  dead ;  by  which  they  who  shall 
receive  it  will  become,  as  is  said,  heii's  of  God. 

Psuche  is  used  ten  times  in  John ;  and  in  each  of  those  places  the  • 
Lat.  has  anima.  The  Ital.  gives  anima  but  twice,  namely,  in  10  : 
24,  and  12  :  27.  The  Rheims  gives  soids  in  10  :  24,  and  soul  in  12  : 
27,  using  the  word  soul  but  twice.  The  E.  V.  gives  soid  but  once, 
namely  in  12:  27.  We  thus  see,  that  James's  Ecclesiastics  could 
do  without  the  word  soul.  And  the  reader  has  seen  numerous  other 
passages  where  they  have  avoided  giving  the  word  soid,  for  no  in- 
telligible reason  other  than  that  of  attempting  to  keep  their  readers 
in  ignorance  of  the  true  meaning  of  that  word.  So  that  the  Douay, 
Rheims,  and  E.  V.  word  soul,  need  not  have  been  used  at  all  in  an 
English  Bible.  What  an  incalculable  amount  of  misery,  mental 
agony,  poor  implicit  faith  humanity  would  have  been  spared,  if  the 
true  word,  breath,  had  been  used  in  English  versions,  instead  of  the 
word  soul!^ 


THEOLOGY   OF   THE   BIBLE.  283 


ACTS 


Acts  2:27;  Gr.,  That  not  egJcataleipseis^  wilt  thou  leave,  aban- 
don, forsake,  ihepsuche  of  me  [i.  e.,  we]  in  hades,  oude,  not,  even 
not,  not  at  all,  wilt  thou  give,  or,  permit,  the  sanctified,  or,  pious, 
of  thee  to  see  [i.  e.,  to  suffer,  or,  experience]  diaphthoran,  destruc- 
tion, corruption  :  [This  Greek  is  quoted  from  the  Greek  of  Ps.  16  : 
10,  where  the  Greek  has  oude  between  the  two  branches  of  the 
verse,  but  the  Heb.  has  no  word  at  all  between  them.  This  is  an- 
other of  the  many  proofs  that  the  Septuagint  was  the  book  used 
by  the  Christ  and  his  Apostles.  Turn  to  Ps.  16  :  10,  and  the  re- 
marks there  made.]  The  Lat.  of  Acts  2  :  27  is,  Forasmuch  as,  or. 
Because,  thou  wilt  not  leave,  or,  abandon,  forsake  utterly,  my  ani- 
ma,  in  inferno,  nee,  no  not,  wilt  thou  give,  or,  suffer,  thy  Holy  to 
see  corruption  :  Ital.,  For  thou  wilt  not  leave,  or,  abandon,  forsake, 
my  anima  in  the  places  under  ground.  [In  Ps.  16  :  10,  the  Ital. 
gives,  in  the  sepulchi-e,]  e,  and,  or,  yea,  not  wilt  thou  permit,  or, 
suffer,  that  thy  Holy  see  corruption :  Rheims,  Because  thou  Avilt 
not  leave  my  soul  in  hell,  nor  suffer  thy  Holy  one  to  see  corruption : 
E.  v..  Because  thou  wilt  not  leave  my  soul  in  Jiell,  neither  wilt 
thou  suffer  thine  Holy  One  to  see  corruption. 

Acts  2  :  31  ;  Gr.,  [David]  Foreseeing,  spoke  about,  or,  in  respect 
to,  concerning,  the  anastaseos,  resuscitation,  resurrection,  act  of 
raising  up,  the  Christ,  that  not  was  left,  or,  forsaken,  abandoned, 
t\\Qp>siiche  of  him  [i.  e.,  he  was  not  left,  or,  &c.,]  in  hades,  oude,  no 
not,  the  flesh  of  him  did  see  corruption :  The  Lat.  is.  Foreseeing, 
he  spoke  of  the  raising  up  of  the  Christ,  for  that  neither  was  he  [for 
the  Gr.  thepsuche  of  him]  left,  or,  forsaken,  abandoned,  in  inferno, 
nor  flesli  of  him  did  see  corruption :  [The  Lat.  here  refers  to  Ps.  16 : 
10  ;  shewing  that  the  Lat.  rendering  here  given  is  equivalent  to  the 
Lat.  rendering  given  in  Ps.  16  :  10  :]  The  Rheims  of  Acts  2:  31  is. 
Foreseeing  this,  he  spoke  of  the  resurrection  of  Christ :  For  neither 
was  he  [for  the  Gr.  the  psuche  of  him]  left  in  hell,  neither  did  his 
flesh  see  corruption :  Ital.,  Foreseeing  (the  things  to  happen),  he 
spoke  of  the  resurrection  of  Christ,  (saying) :  that  his  anima  not 
is  been  [for,  not  was]  left,  or,  forsaken,  abandoned,  in  the  places 
under  ground,  e,  and,  that  his  flesh  not  hath  seen  [for,  did  not  see] 
corruption:  £.  V.,  He,  seeing  this  before,  spake  of  the  resurrection 
of  Christ,  that  his  soul  was  not  left  in  hell,  neither  his  flesh  did  see 


284  THEOLOGY   OF   THE   BIBLE, 

corruption :  v.  32  is,  E.  V.,  This  Jesus  hath  God  raised  up,  whereof 
we  are  all  witnesses.  [How  perfectly  plain  it  is  from  the  language 
of  these  verses  that  the  psuche  of  him,  E.  V.,  his  soul,  means  he,  the 
Christ.  Take  the  language  of  the  E.  V.  itself:  "He  spake  of  the 
resurrection  of  Christ  y"  and  what  did  he  say  of  the  resurrection  of 
Christ;  and  in  what  words  did  he  give  his  xinderstanding  of  it  ? 
"  that  his  soul  was  not  left  in  Ae//,"  i.  e.,  in  the  grave.  The  lan- 
guage is  equivalent  to  this :  He  spake  of  the  resurrection  of  Christ, 
that  is  to  say,  that  his  soul  was  not  left,  &c. :  his  soul,  necessarily 
meaning  he,  that  he  was  not,  &c.  And  accordingly  the  Lat.  and  the 
Rheims  give  he  for  the  Gr.,  the  psuche  of  him.  And  v.  32  again 
shews  that  he  is  the  meaning.] 

Acts  2 :  41 ;  Gr,,  Those  indeed  therefore  gladly  receiving  the 
word  of  [i.  e.,  from]  him,  were  baptized :  and  were  added  in  that 
<\2^^  psuchai  [that  were  baptized]  about,  or,  nearly,  3,000:  Lat., 
aniinae :  Ital.,  about  3,000  persons :  Rheims,  and  there  were  added 
in  that  day  about  3,000  soicls :  E.  V.,  about  3,000  souls. 

Acts  2  :  43  ;  Gr.,  There  was,  existed,  but,  to  exerj pstcche  [i.  e., 
every  person]  fear:  Lat.,  to  every  anima:  Ital.,  And  eyerj person 
had  fear:  Rheims,  And  fear  came  upon  every  soul:  E.  V.,  the 
same. 

Acts  2  :  4V ;  Gr.,  The  kurios  yet  added  the  saved,  [i.  e,,  added 
saved,]  daily  to  the  assembly.  (In  Eccles.  writers,  the  church,  says 
Donnegan.)  ["  Were  added  saved,"  here,  is  equivalent  to,  "  Avere  ad- 
ded psuchai^''  in  v.  41 :  Ital.,  persons,  Rheims,  and  E.  V.,  souls,  in 
verse  41.] 

Acts  3  :  19;  Gr.,  .  .  ,  whenever  shall  come  times  ancqosuxeos, 
[compounded  from  ana,  thoroughly,  and  psucho,  to  breathe,]  of 
free  breathing  :  Lat.,  Rheims,  Ital.,  and  E.  V.,  times  of  refreshment. 

Acts  3  :  23  ;  Gr.,  ....  erevj pstcche,  breath,  for  person,  which 
ever  not  shall  hearken  to  that  prophet,  exolothreuthesetai  [see  Gen. 
17 :  14,]  eJc,  from  among,  the  people  :  Lat.,  every  anima  . .  .  exter- 
minabitur,  shall  be  abolished,  destroyed,  rooted  out,  from  the  peo- 
ple: Rheims,  .  .  (that)  everj  soul  which  will  not  hear  that  prophet, 
shall  be  destroyed  from  among  the  people  :  Ital,,  (that)  every  a^ii- 
ma  that  not  shall  have  minded,  or,  listened  to,  that  prophet,  shall 
be  destroyed  from  among  the  people:  E.  V,,  (that)  every  soul 
which  will  not  hear  that  prophet,  shall  be  destroyed  from  among 
the  people. 

Acts  4  :  24 ;  E.  V., .  .  .  they  lifted  up  their  voice  to  God  with 
one  accord,  [voice  is  equivalent  to  en-j^sh,  Gr.,^SMcAe,  breath  ;  there 


THEOLOGY   OF   THE   BIBLE.  285 

can  he  no  voice  without  breath:  and  we  have  had,  lift  up  en-phsh, 
Gr.,  the  psuche  to  Jehovah.] 

Acts  4 :  25  ;  E.  V.,  Who  by  the  mouth  of  thy  servant  David 
hast  said,  [moieth  is  equivalent  to  en-phsh,  Gr.,  psuche,  breath ;  for 
nothing  can  be  said,  spoken,  without  breath.] 

Acts  4:32;  Gr.,  Indeed  of  the  multitude  of  those  having  be- 
lieved there  was  the  kardia  and  psuche  one  :  [i.  e.,  the  feeling  and 
breath,  for  voice]  one  :  Lat.,  .  .  .  thei'e  was  cor  one  and  anhna  one : 
Rheims,  And  the  multitude  of  believers  had  but  one  heart  and  one 
soul :  [Was  it  one  orthodox  soul  for  the  multitude  ?]  Ital.,  And  the 
multitude  of  them  that  had  believed  had  one  same  cuore  and  one 
same  anhna:  E.  V.,  And  the  multitude  of  them  that  believed  were 
of  one  heart  and  of  one  soxd. 

Acts  5:5;  Gr.,  Hearing,  but,  Ananias  those  words,  falling,  ex- 
epsuxe,  [compounded  ofeJc,  out,  entirely  out,  and  7;s?<cAo,  to  breathe,] 
he  breathed  entirely  out,  exspired  :  Lat.,  exspiravit,  [compounded 
oiex,  out,  and  spiro,  to  breathe,]  he  outbreathed,  exspired:  \spiro, 
to  breathe,  is  the  Lat.  verb  from  which  is  the  Lat.  noun  spiritics, 
breath  :]  The  Ital.  is.  And  Ananias,  hearing  these  words,  fell  down, 
and  spiro,  breathed  out,  exspired :  [spiro  is  from  the  Ital.  verb 
spirare,  defined  by  Gragiia,  to  breathe,  to  blow,  to  exspire,  to  die : 
and  the  Ital.  noun  splrito  is  from  this  verb  sp>irare.^  The  Rheims 
is.  And  Ananias  hearing  these  words,  fell  down,  and  gave  up  the 
ghost :  E.  V.,  And  Ananias,  hearing  these  words,  fell  down,  and 
gave  up  the  ghost:  [Here  we  learn,  as  we  learned  in  the  Old  Testa- 
ment, that  the  word  ghost  means  breath.] 

Acts  5  :  10  ;  Gr.,  and  exepsuxen,  [the  same  verb  used  in  v.  5,] 
breathed  entirely  out,  exspired :  Lat.,  and  exspiravit :  [the  same  verb 
used  in  v.  5  :]  Ital.,  and  spiro  [the  same  verb  used  in  v.  5.]  Rheims, 
and  gave  up  the  ghost :  E.  V.,  and  yielded  up  the  ghost. 

Acts  7:14;  Gr.,  Having  sent,  but,  Joseph,  he  called  away,  or, 
called  for,  invited,  the  father  of  him,  Jacob,  and  all  the  consan- 
guinity of  him  [i,  e.,  of  like  blood  with  him]  en,  at,  [i.  e.,  to  the 
number  of,]  psuchais,  breaths,  [for  persons^  seventy-five :  Lat.,  at 
animas  75  :  Ital.,  (which  was)  of  75  ajiime :  Rheims,  And  Joseph 
sending,  called  thither  his  father  Jacob,  and  all  his  kindred,  in  75 
souls :  See  E.  V.  [The  Ital.,  as  we  have  seen,  frequently  gives  per- 
son for  the  Lat.  anima/  shewing,  that  both  the  Lat.  and  Ital. 
anima,  breath,  is  used  for  the  corporeal  breathing,  living,  per- 
son.] 

Acts  8:  21 ;  Gr., .  .  .  for  the  kardia,  heart,  soul,  mind,  of  thee 


286  THEOLOGY   OF   THE   BIBLE. 

not  is  straight  [metaphorically,  sincere,  says  Donnegan,]  in  the 
presence  of  God. 

Acts  8:33;  Gr., .  .  .  for  is  taken  away  from  the  earth  the  zoe, 
breath,  [for,  life,]  of  him.  [Zoe  is  equivalent  to  en-phsh,  Gr.,  psiiche, 
breath  :  and  we  have  had  en-phsh,  Gr.,  psuche,  taken  away.]  The 
Lat.,  the  Rheims,  the  Ital.,  and  the  E.  V.  give,  his  life. 

Acts  8:37;  Gr.,  Said,  but,  Philip  :  If  thou  believest  out  of  all 
the  hardia,  it  is  allowable,  or,  lawful  [that  thou  be  baptized.  The 
single  word  hardia  expresses  all  that  is  so  often  expressed  by  the 
cumulated  words  so  often  given,  E.  V.,  heart  and  soul  and  mind, 
and  strength  sometimes  added.] 

Acts  9:1;  Gr.,  ....  empneon,  breathing,  threatening  and 
slaughter.  [Here  is  the  pneuma,  the  psuche,  the  breath,  of  threaten- 
ing and  slaughter.] 

Acts  9  :  40  ;  Gr., .  .  and  turning  to  the  soma  he  said :  Tabitha, 
arise.  [He  calls  the  soma,  Tabitha,  and  calls  npon  the  soma,  calling- 
it  Tabitha,  to  arise.  Peter  was  not  initiated  in  Orthodoxy,  or  he 
would  have  called  upon  Tabitha's  orthodox  soid  to  come  back  into 
Tabitha.  He  had  a  better  teacher.  His  Master  called  Lazarus  from 
the  tomb.] 

Acts  10  :  30 ;  E.  V.,  ...  I  was  fasting,  &c. 

Acts  12:  23;  Gr.,  and  becoming  worm-eaten,  exepsuxen :  Lat., 
exspiravit :  Ital.,  m,ori,  he  died :  Rheims,  he  gave  up  the  ghost :  E.  V. 
gave  up  the  ghost :  [See  Acts  5 :  5  and  10,  before  given.] 

Acts  13  :  22  ;  Gr.,  ...  I  have  found  David  ton,  that,  or,  the,  of 
Jesse,  andra,  a  man  hata,  according  to,  the  hardia  of  me. 

Acts  14:  2  ;  Gr.,  ....  and  made  evil,  or,  rendered  unhappy,  the 
psuchas  of  the  people,  or,  of  the  Pagans,  against  the  brethren  :  Lat., 
animas :  Rheims,  and  incensed  the  minds  of  the  Gentiles :  Ital., 
and  exasperated  the  mind's  of  tlie  Gentiles  :  E.  V., ....  made  their 
^ninds  evil-affected,  &c. 

Acts  14 :  22  ;  Gr.,  Making  fixed,  or,  assuring,  the  psuchas  of 
the  learners,  disciples,  encouraging  to  be  steadfast  in  the  faith : 
Lat.,  animas :  Ital,  the  minds  of  (and)  encouraging  (them)  to,  &c. : 
Rheims,  Confirming  the  souls  of  the  disciples,  (and)  exhorting  them 
to  continue  in  the  faith :  E.  V.,  the  same. 

Acts  15:9;  Gr.,  .  .  .  in,  or,  by,  the  faith  [by  faith,  without  our 
article,]  having  purified  the  hardias  of  them. 

Acts  15:  24;  Gr.,  ...  etaraxan,  have  disturbed,  disordfred, 
perturbed,  vexed,  you.  [We  have  had  the  same  verb  used  with 
the  pstiche   of  you]   with   words,  contradicting,   or,  overtiirning, 


THEOLOGY    OF   THE   BIBLE.  287 

the  psiichas  of  you :  (Donnegan,  for  the  verb  used  here,  gives,  over- 
turn the  grounds  of  an  argument) :  [contradicting,  overturning  the 
pstcchas,  breaths,  words,  of  you:]  The  Lat.  is,  confuting  your  atii- 
nias :  Ital.,  overthrowing  your  anime:  Rheiins,  subverting  your 
souls :  E.  v.,  the  same. 

Acts  15  :  26;  Gr.,  Men  having  consigned,  or,  resigned,  deliver- 
ed, the  psuchas  of  them  in  defence  of  the  name  of  the  Jcurios  of  us 
Jesus  Christ :  Lat.,  their  animas :  Rheims,  Men  that  have  given 
their  lives  for  the  name,  &c. :  Ital.,  Men  that  have  exposed  the  lives 
of  them  for,  &c. :  E.  V.,  Men  that  have  hazarded  their  lives 
for,  &c. 

Acts  17:  8;  Gr.,  etaraxan^  they  disturbed,  disordered,  perturb- 
ed, vexed,  the  populace.     [See  v.  24.] 

Acts  IS :  18  ;  V.  E., ...  for  he  had  a  vow. 

Acts  20  :  3  ;  Gr.,  Having  made  months  three,  there  existing  to, 
or,  for,  him  an  insidious  plot  by  the  Jews  :  Lat.,  were  made,  or,  ex- 
isted, to,  or,  for,  him  an  ambuscade,  a  lying  in  wait :  Ital.,  being  to, 
or,  for,  him,  snares  :  Rheims,  the  Jews  laid  wait  for  him :  E.  V.,  the 
same.  [We  have  had,  laid  wait  for  en-phsh^  Gr.,the  jt)swcA5,  of  him, 
i.  e.,  for  him.] 

Acts  20  :  10  ;  Gi-., ....  for  the psuclie  of  him  in  him  is:  Latin, 
anima  of  him :  Ital.,  his  anima :  Rheims,  for  his  soul  is  in  him : 
E.  v.,  for  his  life  is  in  him.  [Soul,  and  life,  mean  the  same  thing, 
the  p&uche,  the  breath.] 

Acts  20  :  24 ;  Greek,  .  .  .  the  psiiche  of  me :  Latin,  my  anima : 
Rheims,  Ital.,  and  E.  V.,  my  life. 

Acts  21 :  23  ;  E.  V.,  ....  men  which  have  a  vow  on  them. 

Acts  23  :  21 ;  E.  V., .  .  .  there  lie  in  wait  for  him  of  them  more 
than  forty  men,  which  have  bound  themselves  with  an  oath. 

Acts  23 :  30 ;  E.  v.,  .  .  .  the  Jews  laid  wait  for  the  man. 

Acts  25  :  16  ;  Gr.,  ...  to  yield  up  any  man,  to  apoleian,  [a  noun 
from  the  verb  apollumi,  which  we  have  often  had  with  en-phsh,  Gr., 
2:)suche,]  loss,  destruction,  perdition,  death. 

Acts  27  :  10  ;  Gr., but  kai,  also,  or,  even,  of  the  psuchon 

[Gen.  plural  of  psuche]  of  us  :  Lat.,  of  our  anitnas :  Ital.,  but  also 
oi  owv  persons :  Rheims,  but  also  of  our  lives:  E.  V.,  the  same. 

Acts  27  :  22  ;  Gr.,  .  .  .  for,  throwing  a,waj  oip>suche  not  any  shall 
be  eJc,  from  among,  you  :  Lat.,  for,  loss  of  no  anima  shall  be  out  of, 
or,  from,  you  :  Ital.,  for  not  there  shall  be  loss  of  the  life  of  any  one 
of  you :  Rheims,  for  there  shall  be  no  loss  of  any  man's  life  among 
you :  E.  V.,  for  there  shall  be  no  loss  of  (any  man's)  life  among  you. 


288  THEOLOGY   OF   THE   BIBLE. 

Acts  27  :  37 ;  Gr.,  We  were,  but,  or,  liowever,  in  the  ship,  all 
the  ^:)SMc/iaJ  two  hundred  seventy-six:  [Including  the  sailors  men- 
tioned in  v.  30.]  Lat.,  all  animae :  Ital.,  persons:  Rheims,  souls: 
E,  v.,  souls. 

Acts  27  :  44 ;  Gr., and  so  it  happened  all  to  be  carried 

through  safely  upon,  or,  to,  the  land :  Lat.,  and  so  it  happened,  that 
all  animae  got  away  to  land,  or,  the  land.  [The  Gi\  does  not  use 
psuclie  in  the  verse.]  Rheims,  and  so  it  came  to  pass,  that  every 
soul  got  safe  to  land  :  Ital,  and  so  it  happened  that  all  saved  them- 
selves, or,  were  saved,  on  land  :  E.  V.,  And  so  it  came  to  pass,  that 
they  escaped  all  safe  to  land.  [The  Ital.  uses  its  word  anima  and  its 
'wov(\.  persona  as  convertible  terms.  Acts  gives  the  same  proof  of 
the  meaning  ofpsuc/ie  that  all  the  Evangelists  have  done,  and  that 
we  have  had  through  all  the  Old  Testament.] 


ROMANS 


Rom.  2:9;  Gr.,  Pressure  (metaphor.,  says  Donnegan,  torture, 
affliction,  anguish,)  and  narrowness  (metaphor.,  says  Donnegan,  per- 
plexity, distress,)  upon  every  ^>sMcAm  antJiroptou,  breath  of  man,  for 
man,  the  bringing  about  the  evil :  [evil,  without  our  article.  Here 
we  have  the  Heb.  idiom  en-phsh  adm,  Gr.  psuche  of  man,  for  man.] 
Lat.,  iipon  every  animam  of  man :  Rheims,  Tribulation  and  anguish 
upon  every  50?^^  o/'^^^a;^  that  worketh  evil :  Ital.,  Tribulation,  and 
anguish  (ujDon  be)  to  every  anima  of  man  that  doeth  the  evil : 
[doeth  evil.]  E.  V.,  Tribulation  and  anguish,  upon  ev<;ry  soul  of 
man  that  doeth  evil. 

Rom.  2:10;  Gr.,  Glory,  but,  and  honour  and  2)eace  to  every  the 
bringing  about  the  good :  [good  without  our  article.]  Lat.,  to  every 
working  good  :  Rheims,  .  .  to  every  one  that  worketh  good  :  Ital., 
But  glory,  and  honor,  and  peace,  (shall  be)  to  whoever  doeth  the 
good :  [doeth  good.]  E.  V.,  But  glory,  honour,  and  j)eace,  to  every 
man  that  worketh  good ;  [every  man,  and  the  Ital.,  whoever,  and 
the  Rheims,  every  one,  are  equivalent  to,  every  psuche  of  man : 
Rheims, -and  the  E.  V.,  every  soul  of  man,  in  verse  9.] 

Rom.  3 :  20 ;  Gr,,  Therefore  on  account  of  works  of  law  not 
shall  be  cleared  from  accusation,  or,  justified,  any  flesh,  [flesh,  is 
equivalent  to  psuche,  used  elsewhere.] 


THEOLOGY   OF   THE   BIBLE.  289 

Rom.  6:12;  Gr.,  Not  therefore  let  reign  the  sin  [sin,  without 
our  article,]  in  the  mortal  soma  of  you,  [soma  here  means,  of  course, 
the  breathing,  living  soma  ;  and  is  equivalent  Xo  flesh  in  3  :  20,  and 
Xopsuche  as  used  elsewhere.  It  is  the  breathing,  living  sotna  that 
sins ;  and  soma  is  defined,  a  person,  a  man.  The  soma  that  sins  is 
mortal,  subject  to  death ;  and  we  have,  the  en-phsh,  Gr,,  psucht^ 
E.  v.,  soul,  that  sinneth  shall  die.] 

Rom.  6  :  14;  E.  Y.,  For  sin  shall  not  have  dominion  [i.  e.,  not 
reign]  over  you :  [you,  here,  is  equivalent  to  the  mortal  sojyia  of 
you  in  verse  12.] 

Rom.  7 :  24 ;  Gr.,  Wretched  I  a  man,  [i.  e.,  I  am  a  wretched 
man,]  who  rusetai  shall  preserve,  free,  keep  back,  protect,  me  from 
the  soma,  mass,  body,  of  this  death  ?  [One  of  the  definitions  of 
soma  is,  mass.  Paul  here  calls  his  wretchedness  a  mass  of  death. 
And  in  Rom.  6 :  6  he  says,  Gr.,  ...  in  order  that  Jcatargethe,  may 
be  left  unemployed,  the  soma,  mass,  body,  of  the  sin,  (of  sin,)  of 
the  no  longer  to  serve  us,  to  the  sin :  (to  sin,  i.  e.,  that  we  may  no 
longer  be  servants  to  sin.)  And  in  Colos.  2  :  11  he  says,  Gr.,  .  .  en, 
through,  by  means  of,  the  apehdusei,  the  putting  off,  (metaphor.,  re- 
nunciation, says  Donnegan,)  of  the  som,a,  mass,  body,  of  the  sins  of 
the  flesh.]  In  Rom.  1 :  24,  the  Lat.  is,  who  shall  free,  or,  rid,  me 
from  the  corpus,  body,  temper,  constitution,  of  this  death  ?  Rheims, 
who  shall  deliver  me  from  the  body  of  this  death  ?  The  Ital.  is,  who 
me  will  draw,  or,  drag,  from  this  body  of  death  ?  E.  V.,  who  shall 
deliver  me  from  the  body  of  this  death  ?  (Some  one  has  given  in  the 
margin,  "  or,  this  body  of  death  ;  "  taken  from  the  Italian.) 

Rom.  8  :  13  ;  Gr.,  .  .  .  the  deeds  of  the  som,a,  [the  breathing,  liv- 
ing, person,] 

Rom.  11:3;  Gr,,  .  .  .  and  they  seek  the  psuche,  breath,  for,  life, 
of  me :  Lat.,  my  anim,a :  Ital,,  my  anima  :  Rheims,  and  E.  V,,  my 
life. 

Rom.  11 :  9  ;  E,  V,,  .  .  .  a  snare  .  .  .  unto  them. 

Rom.  13:1;  Gr.,  Let  every  p)suche  to  powers  superior  yield 
obedience:  Lat,,  every  anim.a:  Ital.  qvqvj  person:  Rheims,  Let 
every  soul  be  subject  to  higher  powers  :  E.  V,,  Let  every  soul  be 
subject  unto  the  higher  powers, 

Rom,  13  :  9 ;  E.  V.,  .  .  .  Thou  shalt  love  thy  neighbor  as  thyself. 
[We  have  had,  as  the  psuche  of  thee.] 

Rom  15  :  23;  Gv.,  epipothian,  oxi  anxious  desire,  longing,  [We 
have  had  this  expressed  by  en-phsh,  Gr.,  psuche,  breath,  breathing 
after.] 

19 


290  THEOLOGY   OF  THE  BIBLE. 

Rom.  16:4;  Gr.,  Wlio  in  defence  of  the  psiiche  of  me  theii*  own 
necks  have  put  under :  Lat.,  for  my  anima :  Rheims,  Who  for  my 
life  have  laid  down  their  own  necks  :  Ital,,  and  E.  V.,  my  life. 

[Psuche  is  used  but  four  times  in  Romans,  namely,  2  :  9 ;  1 1 :  3  ; 
13  :  1 ;  16  :  4.  And  the  Lat.  has  anima  in  each  of  them.  In  two 
of  them,  namely,  2  :  9,  and  11:3,  the  Ital.  has  anima :  in  one  of 
these  two,  namely,  11:3,  the  Rheims,  and  the  E.  V.,  have,  li/e.  In 
13  :  1,  where  the  Rheims,  and  the  E.  V.,  have,  sokI,  the  Ital.  has, 
person.  In  16  :  4,  the  Rheims,  the  Ital.,  and  the  E.  V,,  have,  life. 
In  2 :  9,  the  other  place  where  the  Ital.  uses  anhna,  it  is,  every 
anima  ofm,an,  for,  every  person  :  Rheims,  and  E.  V.,  every  soul  of 
man.  Thus  is  added  the  testimony  of  Paul  that  psuche  means 
breathy  for  which  life  is  not  a  synonym,  but  is  an  equivalent.  We 
readily  understand  why  the  Orthodox  Rheims,  Italian,  and  E.  V., 
should  prefer  to  give  life  rather  than  Ireath.^ 


1     CORINTHIANS. 


1  Cor.  2:  14;  Gr.,  IndiQedL psuchiJcos  anthropos,  [psuchikos  is  an 
adjective  from  the  noun  p>stcche  and  verb  psiccho,]  a  having  breath 
man,  [i.  e.,  a  man  having  merely  the  natural  breath,  and  not  the 
breath  of  holiness,  the  breath  proceeding  from  God,  called  in  the 
Rheims,  and  the  E.  V.,  the  Spirit  of  God.  Of  is  defined  by  Web- 
ster, from  ;  concerning  ;  proceeding  from.  These  are  all  the  defi- 
nitions he  gives.  We  use  of  for,  belonging  to,  also.]  The  Lat.  in 
1  Cor.  2  :  14  is.  Indeed  a  having  life  man,  [i.  e.,  a  man  having  mere- 
ly the  natural  life,]  Ital.,  Now  the  man  animale,  animal,  compre- 
hendeth  not,  &e. :  Rheims,  But  the  sensual  man  perceiveth  not, 
&c. :  E.  v..  But  the  natural  man  receiveth  not,  &c. 

1  Cor.  4  :  11 ;  E.  V., .  .  .  we  both  hunger,  and  thirst. 

1  Cor.  5 :  2  ;  Gr.,  v.  3,  And  you  become  puffed,  or,  inflated,  are  : 
Lat.,  V.  2,  And  you  swollen,  puffed  up,  are :  Ital,  v.  2,  And  besides 
likewise  ye  are  puffed  up  :  Rheims,  v.  2,  And  you  are  puffed  up : 
E.  v.,  V.  2,  And  ye  are  pufted  up,  [We  have  had  this  expressed  by 
swollen,  puffed  up,  en-phsh,  Qv.,  psuche,  breath.] 

1  Cor.  6:15;  Gr.,  Know  ye  not  that  the  somata  [plural  of  soma,] 
bodies,  (for,  living  persons,)  of  you  members  of  Christ  are  ?  [i.  e,, 


THEOLOGY   OF   THE  BIBLE.  291 

that  you  are  members  of  Christ ;  the  sofhata  of  you,  being  equiva- 
lent to,  the  psuchai  of  you,  the  breaths  of  you,  i.  e.,  you  :  and  we 
have  seen  in  the  Greek  of  the  Old  Testament,  the  somata  used  for 
the  Heb.  en-phshut,  plural  of  en-phsh  ;  see  Gen.  36 :  6,  before  given :] 
The  Lat.,  in  1  Cor,  6  :  15  is,  Know  ye  not  that  your  corpora^  [plural 
of  corpus,  defined  by  Ainsworth,  "  synecd.  the  whole  man,"]  your 
whole  persons,  members  are  of  Christ  ?  Ital.,  Know  ye  not  that 
your  bodies  are  members  of  Christ  ?  Rheims,  and  E.  V.,  Know  ye 
not  that  your  bodies  are  the  members  of  Christ  ? 

1  Cor.  6:  18;  Gr.,  .  .  .  but  y^ho  porneuon,  prostituting  himself, 
or,  committing  fornication,  eis,  in,  or,  against,  his  own  soma  [i.  e., 
in,  or,  against,  himself]  sinneth. 

1  Cor.  6:19;  Gr.,  soma,  for  the  whole  breathing  person. 

1  Cor.  6  :  20 ;  Gr.,  .  .  .  glorify  God  en,  through,  by  means  of, 
the  som,a  of  you,  and  en  the  pneum,a,  breath,  of  you,  [The  body 
and  the  breath  constituting  the  whole  corporeal  breathing  person ; 
and  Gen.  2  :  7  shews,  by  psuche  in  place  of  pneuma,  that  they  both 
mean  the  same,  namely,  breath.] 

1  Cor.  7:5;  Gr,, ...  in  order  that  scholazete,  ye  may  give  atten- 
tion to,  fasting :  Ital.,  for  to  attend  to  fasting :  Rheims,  that  you 
may  give  yourselves  to,  &c. :  E.  Y.,  that  ye  may  give  yourselves  to 
fasting.  [We  have  had  fasting  expressed  by  depressing  the  psuche, 
breath.] 

1  Coi-.  7  :  35  ;  E.  V., ...  a  snare  upon  you. 

1  Coi-.  7:  37;  Gr.,  But  who  hath  stood  immoveable  in  the 
kardia,  not  having  natural  impulse :  Lat,,  in  his  cor,  not  having 
occasion,  or,  need :  Rheims,  For  he  that  hath  determined  being 
steadfast  in  his  heart,  having  no  necessity :  Ital.,  But  who  standeth 
firm  in  (his)  ciiore,  and  not  hath  necessity :  see  E.  V. 

1  Cor.  10:6;  Gr,, .  ,  .  for  the  not  to  be  us  eagerly  desirous  of 
bad  [things,  understood]:  Ital.,  to  the  end  that  we  not  should 
covet  things  wicked :  E.  V.,  to  the  intent  we  should  not  lust  after 
evil  things.  [We  have  had,  the  psuche  desiring  eagerly,  longing 
for.] 

1  Cor.  13:3;  Gr., .  .  .  Jcai,  yea,  though  I  resign  the  soma  of  me 
[i.  e.,  myself]  in  order  that  kaiithesomai,  I  may  be  burned:  [kaii- 
fhesomai  is  the  first  person  singular.]  Lat.,  my  corpus,  (by  synecd. 
the  whole  man,  says  Donnegan)  that  ardeam,  I  may  burn :  Rheims, 
and  if  I  should  deliver  my  body  to  be  burned  :  Ital,,  and  should 
give  the  my  co7po  to  be  burned :  E.  V.,  and  though  I  give  my  body 
to  be  burned  :  [The  Rheims,  and  Italian  of  the  verse  may  suit  their 


292  THEOLOGY   OF   THE   BIBLE. 

Orthodox  notion,  that  what  Orthodoxy  calls  the  soul  is  the  person : 
and  so,  that  the  soul  may  give  its  body  to  be  burned.  There  is 
no  such  nonsense  in  the  Greek  of  the  verse,  nor  in  the  Latin.  But 
King  James's  Ecclesiastics  chose  to  follow  the  Rheims,  or  the 
Italian,  as  suiting  their  orthodoxy.] 

1  Cor.  14:7;  Gr.,  Just  as  ta,  those,  or,  the,  apsucha,  [jslural  of 
apsuchos,  compounded  from  a,  the  privative  or  negative  particle, 
and  psuche,  hreath, psucho,  to  breathe,]  without  breath,  [for  without 
life,] phonm,  sound,  or,  voice,  giving:  The  Lat.  is,  without  anima: 
The  Italian  is,  Things  inanimate :  i.  e.,  without  anima,  breath : 
Rheims,  Even  things  without  life  giving  sound,  whether  pipe  or 
harp  :  E.  Y.,  The  same,  except  that  it  begins  the  verse  with  And. 

1  Cor.  15 :  45  ;  Gr.,  Thus  also  it  is  written,"  egeneto  the  first  man 
Adam  eis  psuchen  zosan : "  [quoting  the  very  Greek  words  in  Gen. 
2  :  V,]  "  egeneto  eis  p^uclien  zosan^''  was  born  into,  or,  was  made  into, 
a  breath  breathing :  The  Latin  has  the  same  words  here  as  in 
Gen.  2:  7,  '"''f actus  est  in  ammam  wivewfem,"  was  made  into  a  breath 
living  :  The  Rheims,  in  1  Cor.  15  :  45  is,  The  first  man  Adam  was 
made  into  a  living  soul :  The  Italian  is.  The  first  man  Adam  was 
made  into  anima  vivente,  a  breath  alive,  or,  living :  The  E.  V.  is, 
The  first  man  Adam  was  made  a  living  soul.  [The  Douay  of  the 
Old  Testament  gives  nothing  for  the  Heb.  preposition  I,  Greek,  eis^ 
Lat.,  «■«,  in  Gen.  2:7;  and  the  Ital.,  and  the  E.  Y.,  give  nothing 
for  it  there.  The  Rheims,  which  was  published  twenty-seven  years 
before  the  Douay,  and  thirty  years  before  the  E.  Y.,  gives,  was 
made  into,  &c.,  as  the  Heb.,  the  Gr.,  and  the  Lat.,  have  it  in  Gen. 
2:  7.  And  even  the  Italian,  in  1  Cor.  15:  45  gives,  was  made 
i7ito,  &c.  But  the  E.  Y.,  having  followed  the  Douay,  and  Italian,  in 
Gen.  2  :  7,  in  not  giving  into,  was  unwilling  to  give  into  in  1  Cor. 
15  :  45,  though  even  the  Italian  there  does.  "The  man  was  made 
into  a  living  soul,"  (by  imparting  to  the  inanimate  organism  the 
breath  of  life,)  is  an  affirmation  in  precise  language  that  it  was 
the  corporeal  mau  that  was  made  into  a  living  soul,  or,  if  the 
reader  prefer,  became  a  living  soul.  And  the  corporeal  breathing 
creature  is  the  only  living  soul  known  to  the  Bible. 

In  this  epistle  Paul  does  not  once  use  as  a  word  of  his  own 
the  word  psuche.  He  does  not  once  use  the  idiomatic  phrase  with 
psuche.  The  reader  has  observed  several  passages  where  he  might 
have  used  the  idiom.  Paul  has  no  difficulty  in  getting  along 
without  the  word  psuchei\ 


THEOLOGY   OF   THE   BIBLE.  293 


2    CORINTHIANS. 

2  Cor.  1 :  11 ;  Gr.,  ....  many  faces:  Lat.,  Rheims,  Ital,  and 
E.  v.,  many  persons,  [face  in  the  New  Testament,  as  in  the  Old, 
is  used  as  equivalent  to  psicche,H.eh.,en-phsh,  by  Synecd.] 

2  Cor.  1 :  23 ;  Gr.,  But  I  a  witness  God  invoke  on  the  my 
psuche,  that ...  I  came  not,  &c. :  [On  my  life  I  declare,  is  a  com- 
mon expression  with  us :  sometimes  we  say,  upon  my  soul,  &c. 
These  expressions,  like  that  of  Paul,  are  strong  expressions  for, 
upon  my  word.  Indeed  this  is  the  meaning ;  for  psuche,  breath,  is 
equivalent  to  word.]  Lat.,  But  I  a  witness  God  invoke  upon  my 
anima :  Ital.,  Now  I  call  God  for  witness  on  my  anima :  Rheims, 
But  I  call  God  to  witness  upon  my  soul:  E.  V.,  Moreover  I  call 
God  for  a  record  upon  my  soul. 

2  Cor.  2:  10;  Gr.,  face:  Lat.,  and  Rheims,  person:  Ital.,  cos- 
petto,  presence  :  E.  Y., person:  Margin,  or,  sig/it. 

2  Cor.  6  :  17 ;  E.  V.,  ...  be  ye  separate,  and  touch  not  the  un- 
clean (thing) ;  [We  have  had,  the  en-phsh,  Gr.,  psuche,  that  touch- 
eth,  &c.] 

2  Cor.  V  :  15  ;  Gr.,  And  the  splagchna,  entrails,  &c.:  ("  especially 
the  heart  and  liver;  the  entrails,  as  the  seat  of  passion,  or  feel- 
ing. Metaphor.,  compassion,"  says  Donnegan.)  Lat.,  viscera,  the 
entrails,  of  him:  Ital.,  Therefore  also  he  is  much  more  emboweled 
towards  you :  Rheims,  And  his  bowels  are  more  abundantly  to- 
wards you :  E.  v.,  And  his  inward  affection  is  more  abundantly  to- 
ward you. 

2  Cor.  8  :  12;  Gr.,  For  SS.  the prothumia,  ready  will,  or,  ardour, 
zeal,  be  before :  Lat.,  For  if  the  will  in  readiness  be  :  Rheims,  For 
if  the  will  be  forward  :  Ital,  For  if  there  be  the  readiness  of  the 
mind:  E.  V., .  .  a  willing  mind.  [We  have  had  in  the  Ital.,  and 
E.  v.,  mindy^\exe  the  Heb.  is  en-phsh,  and  the  Gr.  psuche.^ 

2  Cor.  8 :  IG ;  E.  V., .  .  .  which  put  the  same  earnest  care  into 
the  heart  of  Titus,  [We  have  had  in  the  Ital.,  and  the  E.  Y.,  heart 
where  the  Heb.  is  en-phsh,  and  the  Gr.  p^u.che.'\ 

2  Cor.  10 :  10 ;  Gr., .  .  .  but  the  presence  of  the  soma  of  him 
weak,  or,  feeble,  \86ma  here  means  the  whole  breathing  person ; 
equivalent  to  en-phsh,  Gr.,  psuche,  so  often  used  for  the  whole 
breathing  person.] 

2  Cor.  11  :  7;  Gr., .  .  .  myself  tapeinon,  depressing,  lowering, 
humbling.  [We  have  often  had  this  Gr.  verb  used  yfith.  psuche.^ 


294  THEOLOGY   OF   THE  BIBLE. 

2  Cor.  12 :  15  ;  Gr.,  I  moreover  very  willingly  will  expend  and 
be  expended  for  ih.Q  psuchon  of  you  :  Lat.,  for  your  animas :  Ital., 
for  your  anime :  Rheims,  But  I  most  gladly  will  spend  and  be 
spent  myself  for  your  souls :  E.  V.,  And  I  will  very  gladly  spend 
and  be  spent  for  you. 


GAL ATI ANS 


Paul  does  not  use  the  word  psuche  in  Galatians.  The  reader 
of  Galatians  in  the  English  Version  will  observe  several  places 
where  he  miffht  have  used  it. 


EPHESIANS. 


Ephes.  5  :  28  ;  Gr.,  So  ought  the  men  [men]  to  love  their  own 
women  [i.  e.,  their  wives]  as  their  own  somata,  bodies:  [living 
bodies,  of  course :  as  their  own  bodies,  means,  as  themselves,  equiv- 
alent to,  as  the  psuchas  of  them.]  The  Lat.  word  used  in  Ephesians 
5  :  28,  is  corpora^  plural  of  corpus  ;  by  Synecd.,  says  Donnegan,  the 
whole  man  ;  which  is  plainly  the  meaning  here. 

Ephes.  5  :  29;  Gr.,  For  no  one  ever  the  flesh  of  himself  hated; 
[i.  e.,  ever  bated  himself.] 

Ephes.  6:6;  Gr.,  Not  with  eye-service,  as  seeking  to  please 
men,  but  as  servants  of  the  Christ,  doing  the  will  of  God  from,  or, 
out  of,  psuche,  breath,  [for,  desire,  affection  :J  Lat.,  from,  or,  out  of, 
the  mind :  ItaL,  of,  or,  from,  mind,  or,  understanding :  Rheims, 
from  the  heart :  E.  V.,  from  the  heart. 

[Paul  uses  psuche  but  once  in  Ephesians :  and  there  the  Lat. 
and  Ital.  render  it  mind:  and  the  Rheims  and  E.  V.,  heart.^ 


PHILIPPIANS. 


Philip.  1:8;  Gr.,  For,  a  witness  of  me  is  God,    [Equivalent  to 
Ins  (Paul's)  expression  hi  2  Cor.  1 :  23, 1  call  God  a  witness  on  the 


THEOLOGY   OF   THE   BIBLE.  295 

mjpsuche :  And  the  E.  V.,  here  is,  For  God  is  my  record  ;  and  in 
2  Cor.  1 :  23,  the  E.  V.  is,  I  call  God  for  a  record  upon  my  soul:] 
how  I  long  for,  or,  desire  earnestly,  all  you  en,  in,  or,  through,  en- 
trails, or,  bowels,  of  Jesus  Christ.  [We  have  had  long  for,  expressed 
by  psuche,  breath,  breathing  after.] 

Philip.  1:20;  Gr., .  .  .  kai,  even,  or,  also,  now,  shall  be  extolled 
Christ  en,  through,  by  means  of,  the  soma  of  me,  [i.  e.,  through,  by 
means  of,  me,]  whether  dia,  through,  or,  by  means  of,  life,  or,  dia 
death.  [It  is  only  the  living  body,  living  person,  that  can  die.  We 
hear  Orthodoxists  say,  death  of  the  body  ;  an  absurdity  not  found 
in  the  Bible.     It  has  no  such  language  as,  the  death  of  the  body.] 

Philip.  1:27;  Gr.,  .  .  .  that  ye  remain  fixed  in  one  pneuma, 
breath,  with  one  psuche  (breath,  for)  with  one  consent,  or,  accord, 
fighting  together  te,  [the  Gr.  article  in  the  dative  without  any  pre- 
position,] in  the,  belief,  or,  faith,  of  the  good  news  :  Lat.,  in  one 
spiritus,  breath,  unanim.es,  (with  one  breath,  for,)  with  one  consent, 
or,  accord,  (and  so  defined,)  labouring  together  in  tlie  faith  of  the 
good  news :  Rheims,  that  ye  stand  fast  in  one  spirit,  with  one  mind 
(Gr. ^5 McAe)  labouring  together  for  the  faith  of  the  Gospel:  Ital., 
that  ye  stand  fast  in  one  spirito,  fighting  together  of  one  same 
m,ind  p)er,  in,  through,  or,  by,  the  faith  of  the  good  news  :  E.  V., 
that  ye  stand  fast  in  one  spirit,  with  one  mind  striving  together 
for  the  faith  of  the  Gospel. 

Philip.  2:2;  Gr.,  .  .  .  sumpsuchoi,  [compounded  of  sun,  to- 
gether, and  psuclio,  to  breathe,]  breathing  together,  [i  e.,  agreeing ; 
expressed  in  1 :  27  by  with  one  psuche:]  Lat.,  unanimes,  of  one 
breath,  [for  the  Gr.  sumpsuchoi :]  Rheims,  being  of  one  accord  : 
Ital.,  (being)  of  one  mind:  E.  V.,  (being)  of  one  accord. 

Philip.  2:  19;  Gr.,  ...  in  order  that  also  I  eupsucho,  [com- 
pounded of  eu,  well,  easily,  and  psucho,  to  breathe,]  may  breathe 
well,  or,  freely  [for,  that  I  may  be  of  good  courage,  or,  consolation,] 
knowing  ta,  these  [things]  concerning  you  :  Lat.,  that  et,  also,  I  in 
good  mind  may  be,  &c. :  Ital.,  in  order  that  I  also,  having  known 
your  state,  may  be  inanimato,  inbreathed :  [for,  encouraged ;  giv- 
ing that  I  may  be  inanimato  for  the  Gr.,  that  I  eupsucho :]  The 
Rheims  is,  that  I  also  may  be  of  good  comfort,  when  I  know  the 
things  concerning  you:  E.  V.,  that  I  also  may  be  of  good  comfort, 
when  I  know  your  state.  [Taken  partly  from  the  Rheims,  and 
partly  from  the  Italian.] 

Philip.  2:  20;  Gr.,  For  no  one  have  I  isopsuchon,  [compounded 
from  isos,  like,  andj?5?<cAo,  to  breathe,]  like  breather!:  [i.  e.,  breath- 


296  THEOLOGY   OF  THE   BIBLE. 

ing  together,  for,  agreeing  in  sentiment,  or,  feeling ;  equivalent  to 
conspiring,  from  the  Lat.  cow,  together,  aijd  spiro,  to  breathe  ;  i.  e., 
of  like  spirit;  spirit  being  the  most  usual  Douay,  Rheims,  and 
E.  V.  word  for  the  Lat.  spiritus,  its  noun  from  spiro,  to  breathe.] 
E,  v.,  like  7ninded. 

Philip,  2  :  26  ;  Gr.,  Since  longing  for,  or,  desiring  earnestly,  he 
was,  all  you,  and  being  dejected, 

Philip.  2 :  30 ;  Gr.,  Because  dia^  through,  by,  the  work,  or,  la- 
bour, concerning  the  Christ,  unto  death  he  drew  near,  exposing 
himself  to  danger  in,  or,  as  to,  the  psuche,  in  order  that  he  might 
fill  up  the  of  you  want  of  the  on  the  side  of  me  public  service  :  The 
Lat.  has,  yielding  bis  anima:  Ital.,  For  he  is  been  well  nigh  the 
death  ^er,  through,  by,  in,  the  work  of  Christ,  having  exposed  to 
risk  his  own  life  for  to  supply  the  defect  of  your  service  towards 
me  :  Rheims,  Because  for  the  work  of  Christ,  he  came  to  the  point 
of  death,  delivering  his  life,  that  he  might  fulfil  that  which  on  your 
part  was  wanting  towards  my  service :  See  E.  V. ;  It  gives,  not 
regarding  his  life. 

[In  this  epistle  Paul  use  psuche.  twice,  namely,  1 :  27  ;  2 :  30. 
In  the  first,  the  Lat.  has  a  word  from  anima ;  and  in  the  second 
has  the  word  anima.  In  1 :  27  the  Rheims,  the  Ital.,  and  the  E.V., 
have  inind.  In  2  :  30  the  Rheims,  the  Ital.,  and  the  E.  V.,  have 
life. 

He  uses  psuche  and  psuchd  in  composition  with  other  words,  in 
three  places,  namely,  2  :  2,  sum,psuchoi,  breathing  together,  for, 
agreeing:  2:  19,  ewjoswcAo,  breathe  well,  or,  freely:  2:  20,  isopsti- 
chon,  like  breathing,  breathing  alike,  i.  e.,  agreeing  in  sentiment,  or, 
feeling.  And  we  have  had  other  compounds  with  psucho,  namely, 
ekpsiicho,  to  breathe  entirely  out,  i.  e.,  to  exspire,  die  :  anapsucho, 
to  breathe  in,  or,  up  and  down,  or,  thoroughly  :  apsuchos,  without 
breath,  for,  wanting  courage ;  without  soul.,  to  use  the  E.  V.  word 
so  often  given  for  psuchP,  oligopsuchos,  of  little  breath,  for,  of  little 
courage.  And  we  have  in  the  Gr.  Lexicon,  apsucheo,  to  be  without 
breath,  defined,  to  be  inanimate,  lifeless ;  to  faint :  apsuchia,  de- 
fined, want  of  soul,  or,  life  /  inanimation  ;  state  of  fainting ;  pusil- 
lanimity, cowardice,  or  dejection.  And  we  have  in  the  Lexicon, 
empsucho,  to  inbreathe,  defined,  to  animate,  vivify,  quicken,  (i.  e., 
to  make  alive) ;  and  empsuchos,  inbreathed,  defined,  animated,  liv- 
ing. Empsucho,  to  inbreathe,  is  equiA'alent  to  empneo,  to  inbreathe, 
the  verb  we  have  had  in  Deut.  and  Joshua,  compounded  of  en,  in, 
and  pned,  to  breathe ;  from  which  verb  pned  is  the  Gr.  pnewna. 


THEOLOGY    OF   THE   BIBLE.  297 

breath.  Pneuma  is  the  Greek  noun  for  which  the  Lat.  gives 
spiritus^  the  Ital.,  spirito,  and  the  Douay,  Rheims,  and  E.  V.,  so 
often,  spirit.  Can  any  one  ask  stronger  additional  proof  of  the 
meaning  of  psuche  than  these  numerous  compounds  afford  ?] 


COLOSSIANS, 


Col.  2:18;  Gr,,  .  .  .  inconsiderately  phusioicmenos,  inflated, 
puffed  up  with  pride,  by  the  noos,  thought,  or,  opinion,  of  the  flesh 
of  him:  [i.  e.,  of  himself :]  Lat.,  in  vain,  or,  to  no  purpose,  puffed 
up  by  the  thought,  or,  sense,  of  his  flesh  :  Rheims,  in  vain  pufted 
up  by  the  sense  of  his  flesh :  Ital,,  being  rashly  puffed  up  by  the 
mind  of  his  flesh  :  E.  V.,  vainly  puffed  up  by  his  fleshly  mind. 

Col.  3  :  23  ;  Gr.,  And  every  ho,  that,  whatever  ye  do,  ekpsuchts, 
from  breath,  [i.  e.,  in  earnest]  do  ye  :  Lat.,  from  m.ind  do  ye  :  Ital. 
And  ...  do  ye  from  nnind:  Rheims,  Whatsoever  you  do,  do  (it) 
from  the  heart :  E.  V.,  And  whatsoever  ye  do,  do  (it)  heartily. 

[In  Colossians  Paul  uses ^swcAe  but  once;  and  for  it,  the  Lat. 
and  Ital.  give  mind;  the  'Rheims,  from  the  heart;  the  E.  V., 
heartily.'] 


1  THESSALONIANS, 


1  Thess.  2:4;  Gr.,  .  .  .  but  to  God  the  examining  into  the  Jcar- 
dias,  hearts,  souls,  minds,  of  us.  [The  one  word  kardia,  Rheims, 
and  E.  V.,  heart,  expresses  all  that  is  expressed  by  the  cumulated 
words  before  used  by  some  of  the  Scripture  writers.] 

1  Thess.  2:5;  Gr., .  .  .  God  a  witness :  [See  before,  2  Cor.  1 : 
23 ;  Philip.  1 :  8.] 

1  Thess.  2:8;  Gr.,  .  .  .  Thus  longing  for,  or,  desiring  eagerly, 
you,  we  were  contented  to  impart  to  you  not  only  to,  that,  or,  the, 
euaggelion,  good  angeling,  good  message,  good  tidings,  of  [i.  e., 
proceeding  from]  God,  but  kai,  also,  or,  even,  the  of  ourselves 
psuchas,  [i.  e.,  ourselves,  or,  our  lives,]  because  dearly  beloved  to  us 
ye  were  become :  Lat.,  but  etiam,  also,  further,  our  animal :  Rheims, 


298  THEOLOGY   OF   THE   BIBLE. 

but  also  our  own  souls  :  because  you  were  become  most  dear  unto 
us  :  Ital.,  but  also  our  own  anime;  because  to  us  ye  were  beloved : 
E.  v.,  but  also  our  own  souls^  because  ye  were  dear  unto  us.  [i!7s 
and  our  own  souls,  i.  e.,  ourselves,  mean  the  same.  Would  Ortho- 
doxy have  it  that  they  could  impart  to  others  their  own  Orthodox 
souls  ?] 

1  Thess.  5  :  14  ;  Gr., .  .  .  encourage  the  oUgopsuchous,  of  little 
breath:  [i.  e.,  of  little  courage  :]  Lat.,  encour Sige pusillanimes,  the 
of  little  breath :  Ital.,  encourage  the  pusillanimi,  of  little  mind: 
[It  should  be  pusillanime,  of  little  breath.]  Rheims,  comfort  the 
ieeble-mmded :  E.  V.,  the  same. 

1  Thess.  5  :  23  ;  Gr.,  But,  or,  indeed,  may  the  God  of  the  peace 
of  mind  [of  peace  of  mind,  i.  e.,  from  whom  is  peace  of  mind,]  him- 
self sanctify  you  perfectly  complete :  kai,  yea,  or,  and,  may  com- 
plete the  pneuma,  and  the  psuche,  and  the  soma  of  you,  the  breath 
and  the  life  and  the  person  of  you,  amemptos,  complete  en,  on,  or, 
at,  the  presence  of  the  Jcurios  of  us  Jesus  Christ  be  conserved.  (Con- 
serve, is  defined  by  Walker,  preserve  without  loss.)    [Where  jonew- 
ma  and  psuche  (both  meaning  breath)  come  together,  as  here,  one 
of  the  secondary  meanings  oi psuche  is  to  be  used.     An  instance  of 
this  has  occurred  before  in  the  same  writer,  Philip.  1:27.  The  Gr. 
there  is,  in  one  pneuma,  with  one  psuche.     The  Rheims,  Ital.,  and 
E.  v.,  there  give  onind  for  psuche.     So  here,  1  Thess.  5 :  23,  the 
'pneuma,  and  the  psuche,  are  to  be  rendered,  the  breath,  and  the 
life ;  and  these  being  immediately  followed  by,  and  the  soma,  the 
soma  here  means  the  living  person.     So  that  the  three  words  to- 
gether express  the  complete  living  person  ;  breath,  and  life  in  con- 
sequence of  breath,  and  the  complete  corporeal  living  person,  as  the 
result  of  breath  and  life  and  soma.     If  the  reader  think  it  worth 
while,  he  will  find,  by  looking  through  these  pages,  that  for  psuche, 
life  is  given  125  times  in  the  Old  Testament,  20  times  in  the  Books 
called  Apocryphal,  and  36  times  in  the  New  Testament.]  The  Lat. 
of  1  Thess.  5 :  23  is.  May  the  God  of  peace,  or,  inward  peace,  sanc- 
tify you  per,  by,  or,  in,  all  [things],  nt,  to  the  end  that,  integer,  en- 
tire and  whole,  or,  safe  and  sound,  your  spiritus,  et  atiima  et  corpus, 
your  breath,  and  life  and  whole  man,  without  complaint  on,  or,  at, 
the  advent  of  our  Dominus  Jesus  Christ  may  be  saved,    [In  almost 
all  the  places  where  life  is  given  for  psuche  the  Lat.  word  for  psuche 
is  anima,  and  the  Latin  corpus  is  defined  by  Donnegan,  "  Synecd. 
the  whole  man,"  as  one  of  its  definitions.]  The  Rheims  of  1  Thess. 
5 :  23  is,  And  may  the  God  of  peace  himself  sanctify  you  in  all 


THEOLOGY   OF   THE   BIBLE.  299 

tilings,  that  your  whole  spirit,  and  soul,  and  body,  may  be  preserved 
blameless  in  the  coming  of  our  Lord  Jesus  Christ :  Ital.,  Now  the 
God  of  the  peace  sanctify  you  himself  wholly  entire  ;  and  may  be 
conservatOy  conserved,  entire  the  your  spirito,  and  the  anima  and 
the  corpo^  without  fault  at  the  event  of  our  Signer  Jesus  Christ : 
E.  v.,  And  the  very  God  of  peace  sanctify  you  wholly :  and  (I  pray 
God)  your  whole  spirit,  and  soul,  and  body,  be  preserved  blame- 
less unto  the  coming  of  our  Lord  Jesus  Christ.  [Why  did  James's 
Ecclesiastics  interpolate  I  pray  God?  And.  why  did  they  g\\eunto 
before  their  words  the  coming,  <&c.  .^] 


2    THESSALONIANS. 

2  Thess.  2  :  17;  Gr.,  ...  encourage  of  you  the  Jcardias:  [i.  e., 
yourselves  ;  equivalent  to  the  psuchas  of  you,  in  other  places.] 
2  Thess.  3  :  11 ;  E.  V.,  .  .  .  busy-bodies,  [i.  e.,  busy  persons,] 
2  Thess.  3  :  13 ;  Gr.,  But  ye,  brethren,  lose  not  courage,  or,  de- 
spond not,  (margin,  faint  not)  well  doing.  [We  have  had,  lose 
courage,  despond,  faint,  expressed  yf ith.  psuche.  Paul  does  not  use 
psuche  in  this  Epistle.  The  reader  will  readily  observe  several 
passages  in  which  he  might  have  used  the  idiomatic  phrase  vath 
psuche^ 


TIMOTHY,  FIRST  AND    SECOND. 

Paul  does  not  use  joswcAe  in  either  of  these  Epistles.  He  uses 
literal  language. 

In  2  Tim.  1 :  16  ;  the  Gr.  is,  .  .  .  for,  many  times  me  anepsuxe 
[from  ana  and  jt?swcAo,  see  before,]  he  hath  inbreathed  me,  for,  re- 
vived my  courage :  Lat.,  hath  comforted  me :  Ital.,  for  many  times 
he  me  hath  recreated,  or,  comforted,  or,  refreshed :  Rheims,  because 
he  hath  often  refreshed  me :  E,  V.,  for  he  oft  refreshed  me. 

2  Tim.  2 :  26  ;  Gr.,  And  ananepsosin,  they  may  recover  again  the 
sober  senses  out  of  tou  diabolou,  the  accuser's,  snare,  being  taken 
alive,  01-,  made  prisoners,  by  him,  eis,  to,  the  will,  or,  desire,  of  him : 
[We  have  had,  snare  to  en-phsh.     This  is  a  personification  of  sin, 


300  THEOLOGY   OF   THE   BIBLE. 

called  the  accuser.]  The  Lat.  is,  And  they  may  come  to  their  senses 
again  from  the  snares  of  the  didbolus :  [The  Lat.  has  no  word  dia- 
holus :  it  is  the  Gr.  word.]  Ital.,  So  that,  returned  to  sane  mind, 
they  may  go  out  of  the  snare  of  the  diavolo,  (defined  by  Graglia, 
devil,  evil  spirit,)  [i.  e.,  spirit  of  evil,  breath,  for,  disposition,  tem- 
per, of  evil,]  by  which  they  were  been  caught,  per,  by,  or,  through, 
(to  do)  [i.  e.,  by  doing]  his  will:  [The  Ital.  of  evil  is  easily  made 
into  devil.  The  ItaL  de,  of,  before  evil,  would  be  deevil ;  but  when 
two  e's  come  together  one  is  struck  out  and  an  apostrophe  used, 
thus,  deevil.  And  all  Orthodoxy  had  to  do  was,  to  strike  out  the 
apostrophe,  and  write  devil.  If  we  personify  this  spirit  of  evil,  and 
call  it  devil,  then  we  have  in  the  Ital,,  also,  a  personification  of  sin, 
or  of  the  disposition  to  sin.]  The  Rheims  of  the  verse  is.  And  they 
may  recover  themselves  from  the  snares  of  the  devil,  by  whom  they 
are  held  captive  at  his  will :  [Very  good  Romanism :]  E.  V.,  And 
(that)  they  may  recover  themselves  out  of  the  snare  of  the  devil, 
who  are  taken  captive  (Margin,  "  Gr.,  taken  alive,")  by  him  at  his 
will. 

2  Tim.  3:2;  Gr.,  For  shall  become  the  men  [men]  lovers  of 
themselves :  Rheims,  of  themselves :  Ital.,  of  their  own  selves:  E.V., 
of  their  own  selves.  [We  have  had  themselves  for  the  psuchon  of 
them.] 


TITUS. 

Paul  does  not  use  psicche  in  his  Epistle  to  Titus.      He  uses 
literal  language. 


PHILEMON. 


Paul  does  not  use /)Si/cAe  in  this  Epistle.  He  might  have  used 
it  in  several  places, 

Philem.  v.  1 :  Gr.,  .  .  .  for  the  entrails,  or,  bowels,  of  the  holy 
are  refreshed  by  thee.  [We  have  had  refreshed  expressed  by,  re- 
store the  psuche,  breath.] 

Philem.  v.  19 :  E.  V., .  .  .  how  thou   owest  to   me  even  thine 


THEOLOGY   OF  THE   BIBLE.  301 

oion  self  [equivalent  to,  the  psuche  of  thee,  the  breath,  for,  life,  of 
thee,  as  elsewhere  expressed.] 

Philem.  v.  20 :  Gr.,  .  .  .  refresh  of  me  the  entrails,  or,  bowels, 
[equivalent  to  refresh  the  psuche,  breath,  of  me.] 


HEBREWS. 


Heb.  4 :  12;  For  zon,  breathing,  or,  living,  Jio,  that,  logos, 
word,  of  [proceeding  from]  God,  and  eiFective,  and  more  ciitting 
than  any  sword  twice  cutting,  or,  two-edged,  Jcai,  yea,  or,  even, 
passing,  or,  penetrating,  achri,  until,  or,  quite  through  to,  partition 
oi psuche  and  pnemna,  of  joints  and  marrows,  (metaphor.,  says 
Donnegan,  the  innermost  part,  the  brain,)  Tcai,  yea,  Jcritikos,  a  critic, 
of  reflections,  or,  meditations,  and  thoughts  of  kardia :  The  Lat.  is, 
.  .  .  et,  even,  extending,  or,  reaching  along,  to  the  compartment 
animae  ac  spiritus,  of  breath  and  breathing :  Ital.,  e,  yea,  reaching 
to  the  division  of  the  anima,  e,  yea,  or,  and,  of  the  spirito  :  Rheims, 
and  reaching  unto  the  division  of  the  soul  and  the  spirit:  E.  V., 
piercing  even  to  the  dividing  asunder  of  soul  and  spirit.  [In  Or- 
thodoxy, soul  and  spirit  mean  the  same.  What  could  James's  Or- 
thodox Ecclesiastics  have  understood  by,  dividing  asunder  of  soul 
and  spirit  P] 

Heb.  6:18;  Gr.,  In  order  that  dia,  through,  or,  by  means  of, 
two  things  steadfast,  or,  unalterable,  .  .  .  enduring  consolation  we 
might  have,  hoi,  who,  flying  to  obtain  the  before  lying,  or,  before 
set,  hope. 

Heb.  6:  19;  Gr.,  Which  as  an  anchor  we  have  of  the  2)suche, 
breath,  [for  desire,  or,  breathing  after,]  both  secure  and  steady, 
and  entering  into  to,  the,  interior,  or,  more  inward,  of  the  covering, 
or,  curtain,  or,  vail. 

Heb.  6  :  20 ;  Gr.,Where  prodomos,  a  forehouse,  or,  vestibule,  for, 
or,  in  behalf  of,  us  entered  in  Jesus  according  to  the  order,  or, 
function,  of  Melchisedec,  a  high  priest  being  made  eis  ton  aiona, 
for  man's  estate,  or,  for  ever:  Lat.,  v.  19,  Which  as  an  anchor  we 
have  to  the  anima  secure  and  steady,  and  going  in  even  to  the 
more  inward  of  the  covering,  or,  vail :  v.  20,  uhi,  in  which  place, 
or,  where,  a  goer  before  entered  Jesus,  according  to  the  order,  or, 
succession,  of  Melchisedec  a  chief  priest  made  for  ever : 


302  THEOLOGY   OF   THE   BIBLE. 

[The  Greek,  and  the  Lat.,  express  beautifully  here  the  glorious 
idea,  that  Jesus  died  and  entered  the  tomb,  the  covering,  or,  veil, 
(as  the  Gr.  and  Lat.  have  it) ;  and  that  the  hope  of  Christians  is 
as  an  anchor  cast  within  his  tomb,  secure  and  steady,  which  will 
hold  until  they  who  are  buried  in  him  shall  be  made  partakers  of 
his  resurrection.  That  by  thus  dying  and  entering  the  tomb,  and 
being  raised  from  the  dead,  Jesus  was  made  a  high  priest,  preach- 
ing, announcing,  angeling,  to  man  the  glad  tidings  of  a  life  from  the 
grave  to  them  who  die  in  him :]  The  Ital.  has,  like  an  anchor  se- 
cure and  firm,  or,  fast,  of  the  anhna^  and  that  entereth  even  to  the 
within  of  the  vail :  v.  20,  Where  entered  for  us,  (as)  a  forerunner, 
Jesus,  made  forever  high  priest,  according  to  the  order  of  Melchis- 
edec :  Rheims,  v.  18,  That  .  .  .  we  may  have  the  strongest  comfort, 
who  have  fled  for  refuge  to  hold  fast  the  hope  set  before  us;  v.  19, 
Which  we  have  as  an  anchor  of  the  soul,  sure  and  firm,  and  which 
entereth  in  even  within  the  veil ;  v.  20,  Where  the  forei'unner  Jesus 
is  entered  for  us,  made  a  high  priest  for  ever,  according  to  the 
order  of  Melchisedec :  See  the  E.  V.  of  the  verses. 

Heb.  7:5;  Gr., ...  of  the  brethren  of  them,  although  having 
come  out  of  the  haunches  of  Abraham.  [We  have  had  in  the  Old 
Testament,  psuchai  out  of  the  haunch  of  Jacob.] 

Heb.  V  :  27 ;  Gr.,  .  .  .  himself  having  ofiered  up,  [see  John  10: 
11,  15,  17,  the  psuche  ofhhn^ 

Heb.  8  :  10;  Gr.,  .  .  .  giving  ordinances  of  [proceeding  from]  me, 
into  the  dianoia,  thoiaght,  or,  understanding,  of  them,  Jcai,  even, 
upon  the  hardias  of  them  I  Avill  write  them. 

Heb.  9 :  7 ;  E.  V.,  .  .  .  which  he  [the  high  priest]  ofiered  for  him- 
self, and  the  ignorances  of  the  peoijle.  [In  the  Old  Testament  we 
have  atonement  ofiered  for  psuchaii?[ 

Heb.  10:  10;  Gr.,  .  .  .  through  the  offering  of  the  soma  of  Jesus 
Christ.  \So'ma,  here,  means  the  living  person.] 

Heb.  10:  22;  E.  V.,  Let  us  draw  near  with  a  true  heart,  Gr. 
hardia. 

Heb.  10:  38;  Gr.,  "Yet,  or,  but,  the  just  on  account  of,  or,  in 
consequence  of,  faith,  shall  live  again :  [i.  e.,  he  who  shall  be  ac- 
counted just  through  faith  in  Christ :]  hai,  but,  if  he  shrink  from 
cowardice,  not  will  consent  the  psuche  of  me  to  him."  [This  is 
given  in  the  Greek  as  a  quotation.] 

Heb.  10:  39;  Gr.,  We,  but,  not  are  of  cowardice  to,  or,  for, 
apoleian,  loss,  perdition,  destruction,  death ;  [i.  e.,  death  as  a  final- 
ity;  for  to  death  m  the  common  acceptation  all  are  subject;]  but 


THEOLOGY    OF   THE    BIBLE.  303 

of  faith  to,  or,  for,  2)6^'ipoiesin,  acquisition,  of  2Jsuche^  breath,  life : 
[i.  e.,  from  the  grave:]  Lat.,  to,  or,  for,  acquisition  of  anima:  Ital., 
to  cause  gain  of  the  anima :  Rheims,  But  we  are  not  the  children 
of  withdrawing  unto  perdition,  but  of  faith  to  the  saving  of  the 
soul.  E.  v.,  But  we  are  not  of  them  who  draw  back  unto  perdition ; 
but  of  them  that  believe  to  the  saving  of  the  soul. 

Heb.  12:3;  Gr.,  .  .  .  That  not  ye  be  distressed,  in  %]xq  psuchais 
[dative  plural  of  psuche]  of  you  dissolving,  or,  relaxing :  Lat.,  in 
your  minds  fainting,  or,  failing :  Ital.,  in  order  that,  fainting  in  the 
mind,  ye  may  not  be  overcome.  Rheims,  that  you  be  not  wearied, 
fainting  in  your  m,inds  :  E.  V.,  lest  ye  be  wearied  and  faint  in  your 
minds. 

Heb.  12  :  5 ;  E.  V.,   My  son ,  nor  faint  when  thou,  &c. 

[The  same  Gr.  verb  is  used  here  as  in  v.  3.] 

Heb.  13  :  11 ;  Gr.,  For  of  z66?i,  breathing  creatures,  of  which  is 
brought  the  blood  for  sin  into  the  holies,  &c :  Lat.,  of  those  ani- 
Tnalium,  breathing  creatures :  Ital.,  For  the  carpi  of  the  animali 
whose  blood  is  brought  to  the  sanctuary,  &c.  Rheims,  For  the  bodies 
of  those  beasts,  whose  blood  is  brought  into  the  Holies,  &c:  E.  V., 
For  the  bodies  of  those  beasts,  whose  blood  is  brought  into  the 
Sanctuary,  &c. 

Heb.  13  :  15  ;  E.  V.,  ...  let  us  offer  the  sacrifice  of  praise  to  God, 
that  is,  the  fruit  of  (our)  lips,  &c.  [lips  is  equivalent  to  psuche  ;  for 
the  lips  can't  praise  without  breath.] 

Heb.  13  :  17  ;  Heb.,  Yield  tois,  to  those,  heading  you,  kai,  yea, 
or,  and,  yield,  or,  obey,  you :  for  they  watch  vigilantly  over,  or, 
for  the  protection  of  the,  psuchon  [genitive  plural  of  psuche]  of  you, 
\i/oic  and  the  psuchbn  of  you  mean  the  same.] 


JAMES. 

James  1:8;  Gr.,  Aner,  a  man,  dipsuchos,  [compounded  from 
dis,  double,  and  psuche,  breath,  psucho,  to  breathe]  double  breatKd, 
unsteady  in  all  the  ways  of  him:  Lat.,  double  in  mind:  Ital.,  A 
man  double  of  cuore,  unstable  in  all  his  ways :  Rheims,  A  double- 
tninded  man  (is)  inconstant  in  all  his  ways :  E.  V.,  A  double- 
mAnded  man  (is)  unstable  in  all  his  ways. 

James  1 :  14 ;  Gr.,  But  every  one  is  tried,  by  his  own 
longings,  or,  eager  desires,  drawn  along  and  snared,  or,  captured. 


304:  THEOLOGY   OF    THE   BIBLE. 

[We  have  had  en^hsh^  Gr.,  psuche^  snared;  and  we  have  had, 
longing,  eager  desire,  expressed  by  en-phsJi,  Gr.,  psuche.] 

James  1:21;  Gr.,  .  .  .  en,  in,  meekness  receive  ye  the  emphuton, 
inspired,  [i.  e.,  the  inbreathed,]  word,  the  being  able  sosai,  to 
bring  back  safe  from  death,  the  psuchas  of  you  :  [i.  e.,  you:]  Lat., 
your  animas :  [The  Lat.  has  not  the  verb  salvo.'\  Ital.,  receive  ye 
with  meekness  the  word  ingrafted  in  you,  the  which  is  able  to  save 
your  anime:  Rheiras,  with  meekness  receive  the  ingrafted  word, 
which  is  able  to  save  your  souls :  E.  V.,  the  same. 

James  1  :  22 ;  E.  V., .  .  .  deceiving  your  own  selves,  [equivalent 
to,  the  en-phshs,  Gr.,  j^suchas,  of  you ;  for  which  we  have  in  E.  V., 
yourselves.] 

James  2:16;  Gr,,  .  .  .  useful  for  the  sotna,  [i.  e.,  the  living 
person  ;  equivalent  to  psuche.'] 

James  2  :  26  ;  Gr.,  For  as  the  soma  apart  from. pneuma,  breath, 
nekron,  dead,  or,  a  dead  body,  is,  &c :  The  Lat.  gives  spiritus  for 
2meuma :  The  Ital,  spirito :  Rheims,  without  the  sjnrit :  E.  V,, 
without  the  spirit,  (margin,  "  or,  breath^'')  [without  hreath,  as  in 
Gen.  2 :  7,  the  inanimate  organism,  before  nshme,  breath,  was  im- 
parted to  it,  had  not  life ;  was  dead.] 

James  3:2;  Gr,,  .  .  ,  this  a  perfect,  or,  finished,  man,  able  to 
govern  by  a  bridle  hai,  even,  the  whole  soma,  \Soma  here  means 
the  living  person ;  equivalent  to  psuche^ 

James  3:3;  Gr.,  .  .  .  and  the  whole  sorna  of  them  [the  living 
horses]  we  convey  from  one  place  to  another.  [/Soma  here  means 
the  living  horse,  equivalent  to  en-phsh,  Gr,,  psuche;  for  every 
breathing  creature  is  an  en-phsh,  Gr.,  aj^suche,  in  the  Bible,] 

James  3:6;  See  this  under  Mat,  10 :  28, 

James  4:2;  Gr.,  Ye  desire  eagerly, .  .  .  and  aspire  anxiously 
after,  &c,  [Both  these  are  frequently  expressed  with  psuche,  breath, 
and  with  pyieuma,  breath :  To  desire  eagerly  is,  to  breathe  after ; 
and  to  aspire  is,  to  breathe  after,  as  in  4  :  5.] 

James  4:5;  Gr,,  Whether  think  ye  that  vainly  he,  that.  Scrip- 
ture saith  •  "  To  envy,  or,  jealousy,  longeth  for,  or,  desireth  earn- 
estly, W\^pneuma  which  dwelleth  in  us  ?" 

James  4:8;  Gr.,  ,  .  .  dipsuchoi,  double  breath'd :  Lat.,  double 
in  'mind:  Ital,,  double  ofinind:  Rheims,  and  E,  V.,  double-m^7^(?ec?. 

James  4:  10;  Gr.,  Depress,  or,  humble,  yourselves.  [We  have 
had,  depress,  humble,  xh^  psuchas  of  you.] 

James  4:  14;  Gr., .  .  .  for  what  the  z6e,  breath,  of  you?  gar, 
indeed,  or,  for,  atmis,  steam,  or,  a  vapour,  it  is,  he,  which,  for  a 


THEOLOGY   OF  THE   BIBLE.  305 

little  appearing,  but  then  disappearing :  [This  is  a  perfect  descrip- 
tion of  the  breath  outbreathed  as  it  sometimes  appears,  like  steam, 
or  a  vapour,  and  quickly  disappears.]  The  Lat.  gives,  for  w^hat  is 
your  life  ?  vapour,  steam,  or,  a  vapour,  it  is,  &c. :  The  Douay, 
Ital.,  and  E.  V.  give,  for  what  is  your  life?  It  is  a  vapour,  &c.  [It 
is  plain  that  the  Gr.  zoe  in  the  verse  means  breath  :  zoe  is  from  the 
Greek  verb  zao^  to  breathe,  an  onomatopoietic  word,  as  before  seen. 
The  language  of  Scripture,  throughout,  is  wholly  unsuited  to  the 
Orthodox  dogma,  inherent  immortality,  the  immortal  soul,  immor- 
tal spirit.  And  life,  given  by  the  Lat.,  the  Rheims,  the  Ital.,  and 
the  E.  v.,  instead  of  hreath,  in  this  verse,  making  the  verse  read, 
your  life  is  a  vapour,  &c.,  is  wholly  unsuited  to  the  Orthodox  dog- 
ma, that  each  of  us  has  inherent  immortality, — a  life  never  to  end.] 
James  5  :  19,  20 ;  Gr.,  Brethren,  if  any  one  en,  among,  you  be 
led  astray  from  the  ti'uth,  and  any  one  epistrepse,  turn  round,  or,  turn 
back,  him,  v.  20,  Know  he,  that  Ao,  who,  epistrepsas,  having  turned 
round,  or,  turned  back,  a  sinful  eJc,  from,  or,  out  of,  a  going  astray 
of  him,  sosei,  shall  bring  back  safe,  ^p)sucheeh,  from,  or,  out  of, 
death,  hai,  yea,  or,  and,  shall  cover,  or,  veil,  a  gi'eat  number  of  sins  : 
Lat.,  V.  19,  if  any  one  of  you  shall  have  wandered  from  the  truth, 
and  any  one  converterit,  shall  turn  about,  him,  v.  20,  He  ought  to 
know  that  who  shall  cause  cotiverti,  to  be  turned  about,  a  sinner 
from  the  wandering  of  his  way  shall  make  sound  the  anima  of  him 
[i.  e.,  him]  out  of,  or,  from,  death,  &c. :  Rheims,  if  any  of  you  err 
from  the  truth,  and  one  convert  him ;  v.  20,  He  must  know,  that 
he  who  causeth  a  sinner  to  be  converted  from  the  error  of  his  way, 
shall  save  his  soul  from  death,  &c. :  Ital.,  if  any  one  of  you  go 
astray  from  the  truth,  and  somebody  him  corwerte,  turn,  change,  or, 
convert ;  Know  he,  that  who  shall  have  convertito,  turned,  changed, 
or,  converted,  a  sinner  from  the  error  of  his  way,  shall  save  an  ajit- 
ma  from  death,  &c. ;  See  E.  V.  [It  is  plain  that  the  Gr.  in  v.  20, 
shall  bring  back  safe  a^>si<cAe,  breath,  (i.  e,,  a  person)  out  of,  or, 
from,  death,  means,  shall  cause  his  resurrection  out  of  death.  It 
cannot  mean,  shall  save  him  from  dying.  And  Donnegan  defines 
the  verb  sbzo,  whence  sosei,  to  bring  back  safe  ;  giving  also,  to  pre- 
serve, keep  safe ;  and  Groves,  among  his  definitions,  gives,  deliver, 
rescue,  bring  safe,  giving,  also,  to  save,  preserve.  And  the  Greek 
noun  sotlfia,  fi-om  the  same  verb,  Donnegan  defines,  recovery,  res- 
toration ;  giving,  also,  preservation,  protection :  and  Groves  defines 
it,  redemption,  deliverance,  salvation,  gi^dng,  also,  preservation, 
safety.  And  the  Gr.  noun  sot&r,  from  the  same  verb,  Donnegan 
20 


306  THEOLOGY   OF  THE   BIBLE, 

defines,  a  saviour,  one  who  recovers  what  was  lost ;  giving,  also, 
preserver,  protector :  and  Groves  defines  it,  deliverer,  saviour ;  giv- 
ing, also,  preserver.  And  even  in  Orthodoxy  save,  and  salvation, 
are  used  to  denote  a  state  beyond  the  grave.  By  salvation,  saved, 
saving,  E.  V.,  to  the  saving  of  the  soul.  Orthodoxy  means,  what  it 
calls  a  Messed  immortality :  and  it  tells  its  disciples  that  death,  in 
reference  to  those  who  die  in  sin,  means,  an  immortality  of  misery. 

Having  thus  shewn  the  two  meanings  in  which  the  Gr.  sozo  and 
its  derivatives  are  used,  it  is  proper  to  inform  the  reader  that  in  the 
Heb.  there  are  words  which  are  used  in  like  different  senses  ;  and 
that  there  are  many  instances  of  paronotJiasia,  what  we  call,  play 
upon  words,  in  the  Hebrew.  Gesenius  gives  many  instances.  Un- 
der Ibh  he  gives  the  Heb.  words  in  Job  11 :  12,  and  says,  there  is  a 
paronomasia  in  that  verse :  he  renders  the  Heb.  thus :  but  man  (is) 
empty,  (and)  void  of  understanding ;  the  next  clause  in  the  verse 
he  gives  thus,  and  man  is  born  (like)  a  wild  ass's  colt.  See  the  v. 
in  the  E.  V.  Under  IhsJi  he  gives  the  Heb.  words  in  Job  29  :  14, 
and  says,  there  is  a  play  on  the  double  use  of  this  word  in  that 
verse.  He  renders  the  first  clause  in  that  verse  thus  :  I  have  put 
on  righteousness,  and  it  has  put  me  on :  i.  e.,  says  he,  I  am  covered 
without  with  righteousness  as  a  garment,  and  within  it  wholly  fills 
me.  Connected  with  this  latter  use,  says  be,  is  the  expression  by 
which  the  spirit  of  God  is  said  to  put  on  any  one,  i.  e.,  says  he,  to  fill 
him ;  citing  Judges  6  :  34  ;  1  Chron.  12  :  18  ;  2  Chron.  24  :  20  :  Com- 
pare, says  he,  Luke  24  :  49.  [In  Judges  6 :  34,  the  Heb.  is,  ^i. 
But,  Tii-ach,  a  breath,  of  (i.  e.,  proceeding  from)  Jehovah  Ibshe,  put 
on,  Gideon :  (i.  e.,  says  Ges.,  filled  him  :)  Douay,  But  the  spirit  of 
the  Lord  came  upon  Gideon,  and  he  sounded  the  trumpet :  E.  V., 
But  the  Spirit  of  the  Lord  (Margin,  a  wisdom  and  a  courage  di- 
vinely inspired. — Ed.)  came  upon  Gideon,  and  he  blew  a  trumpet. 
[How  blow  without  ru-ach,  breath  ?] 

In  1  Chron.  12:  18,  the  Heb.  is,  tc,  But,  ru-ach,  a  breath,  Ibshe, 
put  on  (i.  e.,  says  Ges.,  filled)  Amasai,  chief  of  those  thirty,  To 
thee,  David,  &c, :  \ru-ach,  breath,  here  means,  a  word,  or,  speech, 
spoken  to  David :]  Douay,  But  the  spirit  came  upon  Amasai  the 
chief  among  thirty,  {and  he  said:  inserted:)  We  are  thine,  O 
David :  E.  V.,  Then  the  spirit  came  upon  Amasai,  (who  was)  chief 
of  the  captains,  (and  he  said,)  Thine  (are  we,)  David,  &c.  In  2 
Chron.  24  :  20,  the  Heb.  is.  And  ru-ach,  a  breath,  of  [i.  e.,  proceed- 
ing from]  God  Ibshe,  put  on  (i.  e.,  filled,  says  Ges.,)  Zechariah,  son 
of  Jehoiada  that  priest,  and  he  stood  up,  or,  arose,  above,  or,  over, 


THEOLOGY   OF   THE   BIBLE.  307 

the  people,  and  spoke,  or,  said,  to  them :  [How  speak,  or,  say, 
without  ru-ach,  breath  ?]  Douay,  The  sph'it  of  God  then  came  upon 
Zachariah,  and  he  stood  .  .  .  ,  and  said  to  them :  E.  V.,  And  the 
Spirit  of  God  came  upon  .  .  .  and  said  unto  them,  &c.  The  Greek 
in  Luke  24  :  49  is,  .  .  .  till  endusesthe,  ye  put  on,  strength,  or,  vig- 
our, power,  from  on  high :  Rheims,  till  you  be  endued  with  power 
from  on  high:  E.  V.,  the  same. 

The  Rev.  John  Macnaught  has  at  large  and  well  shown,  in  his 
work  on  Inspiration,  that  the  pious  writers  of  the  Old  Testament 
ascribed  every  thing  good  in  man,  and  in  what  we  call  nature,  to 
the  ru-ach,  breath,  spirit,  of  God,  (i.  e.,  the  breath  of  holiness,  used 
for,  divine  influence.)  In  conclusion,  he  says  :  "  Whatever,  in  the 
common  thoughts  of  ordinary  men,  or  in  the  cleverness  and  genius 
of  extraordinary  men,  in  the  poetry  of  the  Psalmist,  or  in  the  pre- 
dictions and  moral  teachings  of  the  prophet,  whatever,  in  any  or 
all  these  matters,  or  in  aught  else,  was  good,  the  Bible  writer  at- 
tributed to  the  ru-ach  of  God."  This  ru-ach  of  God,  of  the  Old 
Testament,  is  the  breath,  spirit,  of  holiness  of  the  New  Testament, 
called  by  the  Rheims,  and  the  E.  V.,  the  Holy  Spirit,  the  Holy 
Ghost. 

Under  mshq  Ges.  gives  the  Heb.  words  in  Gen.  15  :  2,  and  says 
There  is  a  play  on  this  word  in  that  verse ;  where  he  renders  what 
he  calls  the  difficult  and  much-discussed  passage  thus  :  Son  of  pos- 
session (i.  e.,  says  he,  possessor)  of  my  house,  he  son  of  Damascus 
(i.  e.,  says  he,  a  Damascene)  Eliezer.  Under  the  Heb.  word  sir  he 
gives  the  Heb.  words  in  Eccl.  1 :  6,  and  says,  there  is  a  play  of 
words  in  that  verse,  thorns,  briers,  being  so  called,  says  he,  from 
the  idea  of  boiling  or  bubbling  up,  a  notion  which  is  applied  to  the 
redundant  and  luxuriant  growth  of  plants,  citing  Isai.  34:  13;  and 
sir,  a  pot,  being  so  called,  says  he,  from  boiling  and  bubbling,  citing 
Jer.  1  :  13;  Ezek.  11  :  3,  7;  24:  3,  6.  Under  srr  he  gives  the 
Heb.  words  in  Jer.  6 :  28,  and  says,  there  is  a  play  of  words  in  that 
verse.  And  under  ohri  he  gives  the  Heb.  words  in  1  Sam.  13:  3, 
and  says,  there  is  a  paronomasia,  play  of  words,  in  that  verse.  And 
xmdicv  phht  he  gives  the  Heb.  words  in  Isai.  24  :  17,  and  says,  there 
is  a  paronomasia  in  that  verse.  And  under  shmnim  he  gives  the 
Heb.  words  in  Gen.  27  :  39,  and  says,  there  is  a  play  of  words  in 
that  verse.  And  under  shshi  he  cites  Ezek.  16  :  13,  where  the  He- 
brew has  the  words  shsJii  u  vnshi,  and  says,  there  is  a  paronomasia, 
with  the  word  mshi.  A  reader  of  the  E.  V.  would  not  know  that 
there  was  a  single  instance  in  the  Bible  of  such  a  way  of  speaking 


308  THEOLOGY    OF   THE   BIBLE. 

as  a  paronomasia,  a  play  upon  words.  It  has  always  been,  as  far 
as  we  know,  and  it  is  to  this  day  among  ourselves,  a  frequent  mode 
of  speaking.  And  when  we  have  learned  that  it  is  frequent  in  the 
Hebrew  Scriptures,  the  Old  Testament,  we  are  prepared  not  to  be 
surprised  to  find  it  in  the  New  Testament,  particularly  in  the  say- 
ings of  Jesus,  whose  mode  of  speaking  partook  more  of  the  enig- 
matical than  that  of  any  of  his  disciples. 


1   PETER. 


1  Pet.  1:9;  Gr,,  Jcomizomenoi,  obtaining,  recovering,  [i.  e.,  in 
the  prospect  of  obtaining,  recovering ;  for  they  certainly  did  not 
obtain  it  before  their  death,]  the  telos,  aim,  end,  issue,  of  the  faith 
of  you,  soterian,  a  restoration,  recovery,  2')such6n,  of  breaths :  [for, 
of  lives:]  Lat.,  Bringing  again,  or,  getting  the  end,  or,  purpose,  of 
your  faith,  the  life  of  animas:  Ital,  obtaining,  or,  getting,  the  end 
of  your  faith,  the  health,  or,  safety,  of  the  anime :  Rheims,  Receiv- 
ing the  end  of  your  faith,  (even)  the  salvation  of  (your)  soxih :  E.V., 
the  same. 

1  Pet.  1:17;  Gr.,  .  .  .  faces  ;  Lat.,  Rheims,  Ital.,  and  E.  V., 
persons. 

1  Pet.  1  :  22  ;  Gr.,  The  psuchas  of  you  [i.  e.,  yourselves]  having 
purified  e?r,  through,  by  moans  of,  the  obedience  [obedience]  of  the 
truth  dia,  through,  by  means  of,  by  the  aid  of,  pneumatos,  a  breath, 
spirit,  [proceeding  from  God,  i.  e,,  by  the  aid  of  divine  influence,] 
to,  or,  into,  philadelphian^  a  fraternal  love,  unfeigned ;  out  of  a 
clean,  or,  pure,  kardia  one  another  love  cordially  :  Lat.,  Your  ani- 
mas :  Rheims,  Purifying  your  souls  in  the  obedience  of  charity, 
with  a  brotherly  love,  from  a  sincere  heart  love  one  another  earn- 
estly :  [The  Lat.  and  the  Rheims,  do  not  render  the  Gr.  pneuma  in 
the  verse:]  Ital.,  You  having  purified  your  anime, per,  through,  or 
by,  the  obedience  [obedience]  to  the  truth,  joe/,  thi'ough,  or,  by, 
the  spirito,  [i.  e.,  kat^  exochen,  by  way  of  eminence,  the  breath, 
spirit,  of  holiness,  proceeding  from  God,  called  elsewhere  in  the 
Rheims,  and  E.  V.,  the  Holy  Spirit,  the  Holy  Ghost.  In  1  Chron. 
12  :  18,  the  Heb.  word  ru-ach  is  used  in  the  same  way,  i.  e.,  alone, 
by  way  of  eminence,  as  above  ;  and  the  Gr.,  pneuma,  Lat.,  spiritiis, 
Ital.,  the  spirito,  Douay,  the  sjnrit,  E.  V.,  the  S2oirit,  are,  severally, 


THEOLOGY   OF   THE   BIBLE.  309 

there  used  alone,  in  the  same  way,  i.  e.,  by  way  of  eminence.]  See 
E.  V.  of  1  Pet.  1  :  22. 

1  Pet.  1:24;  Gr.,  For  "  Every  flesh  as,  or,  just  as,  or,  like, 
grass,"  &c.,  [a  quotation,  and  so  given  iu  the  Rheiras.  Flesh  here 
means,  living  creature,  equivalent  to  psucheJ] 

1  Pet.  2:11;  Gr.,  Dearly  beloved,  I  conjure  as  sojourners  and 
newly  arrived,  keep  yourselves  from  ton,  those,  sarkiJcon,  carnal, 
or,  pertaining  to  flesh,  longings,  or,  eager  desires,  which  make  war 
on,  or,  against,  the  psiiche.  [Donnegan  defines  sarkikos,  pertaining 
to  the  flesh,  carnal,  as  opposed  to  spiritKol,  referring  to  New  Tes- 
tament and  Ecclesiastical  authors.  Spiritual,  is  holy,  godly  :  it  is 
defined  by  Donnegan,  pure,  not  fleshly. 

1  Pet.  2 :  24 ;  Gr.,  Who  the  sins  of  us  himself  bore  in  the  soma 
[living  person,  of  coui'se,]  of  him  upon  the  wood. 

1  Pet.  2:25;  Gr.,  For  ye  were  as  sheep  going  astray :  but  ye 
are  turned  back,  or,  brought  back,  now  upon  the  shepherd  and 
episJcopon,  overseer,  and  protector  of  the  psuchon  of  you :  [i.  e., 
of  you :]  Rheims,  But  you  were  as  sheep  going  astray :  but  you  are 
now  converted  to  the  shepherd  and  bishop  of  your  souls. 

1  Pet.  3:4;  Gr.,  But  ho,  that,  hidden  of  the  kardia  man, 

1  Pet.  3:15;  Gr.,  But  Jcurion  the  God  agiasate,  worship,  or, 
revere  as  sacred,  ye,  in  the  Jcardiais  of  you. 

1  Pet.  3 :  20  ;  Gr., .  .  .  the  ark,  in  which  a  few,  that  is,  eight 
psuchai  were  through-carried  safely  through  the  water:  [This 
doubling  of  a  preposition  by  using  it  first  in  composition  with  a 
verb  and  before  the  verb,  and  then  before  the  noun,  is  very  frequent 
in  the  Hebrew,  and  in  the  Greek.  And  it  is  very  frequent  with  us. 
I  have  heard  from  a  D.  D.  in  the  pulpit,  convened  together  j  where- 
as convened,  (compounded  of  the  Lat.  con,  together,  and  venio,  to 
come,)  expresses  the  whole  idea.  Many  other  examples  will  occur 
to  the  reader.]  Lat.,  in  which  a  few,  that  is,  eight  animae  safe  were 
made  through  the  water:  Rheims,  wherein  a  few,  that  is,  eight 
soids  were  saved  by  water  :  Ital.,  in  the  which  few  anime,  that  is, 
eight,  were  saved  through  midst  of  the  water:  E.  V.,  wherein  few, 
that  is,  eight  souls  were  saved  by  water.  [Here  we  have,  Gr., 
psuchai,  Lat.,  animae,  Ital.,  anim,e,  Rheims  and  E.  V.,  souls,  for 
persons  that  went  into  the  ark,] 

1  Pet.  4 :  1  ;  E.  Y.,  flesh,  for,  living  person. 

1  Pet.  4:19;  Gr.,  Hence  also  hoi,  those,  suffering  according  to 
the  will  of  God,  as  to  a  faithful  creator  let  them  confide  the  psuchas 
of  themselves  [i.  e.,  themselves]   en,  through,  or,  in,  doing  good : 


310  THEOLOGY   OF   THE   BIBLE. 

Lat.,  commend  their  animas :  Rheims,  commend  their  souls:  [i.  e., 
themselves  :]  Ital.,  recommend  (to  him)  the  anime  of  them :  E.  V,, 
commit  the  keeping  of  their  souls  (to  him),  &c. 

1  Pet.  5 :  6;  Gr.,  Humble,  or,  depress,  yourselves.     [We  have 
had,  humble,  depress,  the  psuchas  of  you.] 


2    PETER. 

2  Pet.  2 :  7,  and  8  ;  Gr.,  And  dilmion.,  just,  Lot  harassed,  or, 
distressed,  E.  V.,  vexed,  by,  &c. :  v.  8,  Gr,,  For  by  look  and  sound 
or,  eyes  and  ear,  7iO,  that,  dikaios^  just,  dwelling  en^  among,  them, 
day  by  day  josMcAm  dikaian^  a  breath,  soul,  just  by  unjust  Avorks 
tormented,  or,  tortured  :  The  Lat.  gives,  For  in  sight  and  hearing 
just  he  was,  [nonsense,]  dwelling  among  them,  who  from  day  to 
day  anima'm,  [a,  or,  the,]  anima,  just  by,  or,  with,  unjust  works 
cruoiabant,  [in  the  plural,  agreeing  with  them  who,  tormented,  or, 
tortured :  Rheims,  For  in  sight  and  hearing  he  was  just :  dwelling 
among  them,  who  from  day  to  day  vexed  the  just  soul  with  unjust 
works  :  Ital.,  For  that  just,  dwelling  among  them,  by  that  which 
he  saw,  and  heard,  tormentava,  tormented,  every  day  (his)  just 
anima  [i.  e.,  himself,  just  Lot]  by,  or,  through  (their)  wicked 
works :  E,  V.,  For  that  just  man  dwelling  among  them,  in  seeing 
and  hearing,  vexed  (his)  righteous  soul  from  day  to  day  with  (their) 
unlawful  deeds. 

2  Pet.  2  :  14  ;  Gr.,  Eyes  having  replete,  or,  satiated,  moichali- 
dos  [genitive  of  moichalis,  an  adulteress]  of  an  adulteress,  and  rest- 
less of,  or,  from,  error,  or,  sin,  decoying,  or,  alluring,  enticing, 
psuchas  [i.  e.,  persons]  not  firm,  or,  unstable :  Lat.,  Eyes  having 
full  of  adultery  and  of  incessable  misdeed,  or,  sin,  decoying,  allur- 
ing, or,  enticing,  animas  not  firm,  or,  unsteady:  Rheims,  Having 
eyes  full  of  adultery  and  of  sin  that  ceaseth  not :  alluring  unstable 
souls  :  Ital.,  Having  the  eyes  full  of  the  adultery,  and  that  rest  not, 
or,  cease  not,  from  to  transgress,  or,  to  sin,  enticing  the  anime  un- 
stable :  E.  v..  Having  eyes  full  of  adultery,  (Margin,  Gr.,  an  ad- 
ulteress,) and  that  cannot  cease  from  sin  ;  beguiling  unstable  souls. 

2  Pet.  2  :  18 ;  Gr.,  For,  exceedingly  bulky  [metaphor,,  says 
Donnegan,  puffed  up  with  pride  and  self-importance.  We  have 
had  this  expressed  with  psuche,  breath :]  of  vanity,  uttering  max- 


THEOLOGY    OF   THE   BIBLE.  311 

ims,  or,  apophthegms,  deleazousin,  [the  same  verb  used  in  v.  14,] 
they  decoy,  or,  allure,  entice,  en,  through,  lusts,  or,  longings,  of 
flesh,  of  licentiousness,  tous,  those,  ontos,  really,  flying,  or,  avoiding  ; 
them  on  error  turning  back:  Lat.,  For  lofty  [^o or ds,  understood] 
of  vanity  speaking,  pelliciunt,  [the  same  Lat.  verb  used  in  v.  14,] 
they  decoy,  or,  allure,  entice,  in,  or,  with,  longings  of  flesh  of  excess 
in  carnal  pleasure  those  who  a  little  while  flee,  or,  shun,  who  in,  or, 
with,  error  are  turned  about :  Rheims,  For,  speaking  proud  words 
of  vanity,  they  allure  by  the  desires  of  fleshly  riotousness,  those 
who  for  a  little  while  escape,  such  as  converse  in  error :  Ital.,  For 
speaking  things  vain  beyond  measure  pufied  up,  they  entice  through 
concupiscence  of  the  flesh,  (e)  through  wantonness,  those  that  were 
a  little  shunning,  or,  avoiding,  from  them  that  converse  in  error, 
E.  v.,  For  when  they  speak  great  swelling  (words)  of  vanity,  they 
allure  through  the  lusts  of  the  flesh,  (through  much)  wantonness, 
those  that  were  clean  (margin,  or,  for  a  little,  or,  a  while,)  escaped 
from  them  who  live  in  error.  [The  word  those,  in  this  verse,  (de- 
coying, &c.,  those,)  answers  to  psuchas  in  v.  14,  decoying,  &c., 
psuchas.  The  Rheims  an  d  the  Ital.  miss  the  meaning  of  the  latter 
part  of  the  verse  ;  and  so  does  the  E.  V.] 


1    JOHN 


1  John  3:16;  Gr.,  en,  through,  or,  by,  this  we  have  learned, 
or,  discerned,  the  love,  [love]  that  ekeinos,  [emphatically,  says 
Donnegan,  that  person,  eJceinos,  is  here  used  emphatically  for  Jesus,] 
huper,  for,  for  the  good  of,  us  the  psuche  of  him  laid  down  :  Jcai, 
and,  or,  also,  we  ought  huper  the  brethren,  or,  brethren,  the  psuchas 
to  lay  down :  Lat,,  through  this  we  have  known,  or,  understood, 
the  charity,  or,  love,  (of  God,)  since  that,  or,  because,  forasmuch  as, 
he  his  anima  pro,  for,  on  account  of,  us  laid  down,  and  we  ought 
pro  brethren,  or,  the  brethren,  animas  to  lay  down.  Rheims,  In 
this  we  have  known  the  charity  (of  God),  because  he  hath  laid 
down  his  life  for  us  :  and  we  ought  to  lay  down  (our)  lives  for  the 
bi-ethren  :  Ital.,  In,  or,  upon,  this  we  have  known,  or,  undei'stood, 
the  love  (of  God),  that  he  hath  laid  down  his  anima  for  us  ;  also, 
or,  likewise,  we  ought  to  lay  down  the  anime  for  the  brethren : 
E.  v.,  Hereby  perceive  we  the  love  (of  God),  because  he  laid  down 


312  THEOLOGY   OF  THE   BIBLE. 

his  life  for  us  ;  and  -we  ought  to  lay  down  (our)  lives  for  the  breth- 
ren.    [The  Gr.  gives  psuclie  twice  in  the  verse,  first  in  the  singular 
and  then  in  the  plural;  the  Lat.,  and  the  Ital.,  give   anima  twice, 
first  in  the  singular,  and  then  in  the  plural ;  the  Rheims  gives  life 
and  lives ;  and  the  E.  V.  the  same.     And,  what  I  should  not  per- 
mit to  pass  here  unobserved,  each  of  the  Romish  versions,  the  Lat,, 
the  Rheims,  and  the  Ital,  insert  of  God,  the  Rheims  choosing  to 
give  the  English  article  the  before  its  word  charity,  and  to  give,  the 
charity  (of  God) ;  and  the  E.  V.,  choosing  to  give  the  before  its 
word  love,  and  to  give  the  love  (of  God)  ;  thus  making  God  lay 
down  hiB  psuche  j  Lat.,  and  Ital.,  his   anima  ;  Rheims  and  E.  V., 
his  life,  for  us.     As  if  God  who  provided  a  man  to  die  by  sin,  and 
thus  bring   death   into  the  world,  could  not   provide  a   man  who 
should  live  without  sin,  and  die  without  sin  as  an  atonement  for 
such  as  should  seek  the  benefit  of  that  provision ;  and  thus  restore 
them  to  what  had  been  lost,  by  raising  them  from  the  dead  to  im- 
mortality, undeathableness,  a  life  eternal.     As  if  God  himself  must 
die  to  undo  what  he  did  through  a  man  !     We  have  this  maxim  in 
the  Latin :  "  Modem  modo  quo  quid  constituitur,  eodem  modo  quo- 
que  destruitur.''''  In  the  same  way,  or,  by  the  same  means,  by  Avhich 
anything  is  established,  by  the  same  means  also  it  is  subverted, 
broken  up.     A  maxim  which  will  be   deemed  perfectly  applicable 
by  all  but  Romanists,  and  those  of  all  sects  who  follow  Romanism 
as  to  this  matter. 

After  writing  the  above,  and  before  sending  it  to  the  printer, 
I  observed,  in  the  second  vol.  p.  4,  5,  of  "  The  Life  and  Works  of 
John  Adams,  second  President  of  the  United  States,"  the  follow- 
ing passage  from  his  Diary,  Feb.  13,  17.56.  "Mr.  Greene  this 
evening  fell  into  some  conversation  with  me  about  the  Divinity 
and  satisfaction  of  Jesus  Christ.  All  the  argument  he  advanced 
was,  '  that  a  mere  creature  or  finite  being  could  not  make  satisfac- 
tion to  infinite  justice  for  any  crimes,'  and  that  'these  things  are 
very  mysterious.'  Thus  mystery  is  made  a  convenient  cover  for 
absurdity." 

The  reader  will  indulge  me  here  in  a  reminiscence.  Some  thirty- 
seven  years  ago,  I  heard  the  Orthodox  D.  D.  John  McDowell,  (un- 
der whose  preaching,  at  Elizabethtown,  New  Jersey,  I  then  sat,) 
in  a  sermon  touching  the  Orthodox  idea  of  eternal  punishment, 
say,  by  way  of  argument  for  that  tenet,  that  sin,  being  an  offence 
against  an  infinite  Being,  was  an  infinite  oftence,  and  therefore  de- 
manded infinite  punishment ;  and  that  infinite  punishment  could 


THEOLOGY   OF   THE   BIBLE.  313 

only  be  by  punishment  of  infinite  duration.  I  give  tbe  substance 
of  the  so-called  argument.  I  remember  thinking  that  the  Doctor 
forgot  to  tell  his  hearers  how  a  finite  being,  (a  grasshopper,  a 
worm,  as  the  Scripture  calls  man,)  could  commit  an  infinite  offence. 
Orthodoxy  seems  never  to  have  troubled  itself  with  any  such  ugly 
question.] 


2    JOHN. 

Psuche  is  not  used  in  2  John. 

2  John  V.  8 ;  Gr.,  Look  closely  to,  or,  take  heed  to,  yourselves. 
[We  have  had,  take  heed  to  the  psuchas  of  you.] 

2  John  V.  9 ;  Gr.,  Every  who  transgressing.  [We  have  had, 
th.e psuche,  E.  V.,  soul,  that  transgresseth.] 


3    JOHN. 

3  John  v.  2  and  3 ;  Gr,,  Dearly  beloved,  of  all  [things]  I  offer 
prayers,  thee  to  be  well  guided  and  to  be  in  good  health,  just  as  is 
well  guided  of  thee  the  psuche,  breath,  for,  heart,  mind,  affections. 
V.  3,  For  I  was  glad  very,  coming  brethren  and  bearing  testimony 
of  thee  in  the  truth,  [i.  e.,  that  thou  art  in  the  truth,]  just  as  thou 
en,  through,  or,  by  reason  of,  truth  walkest  round  about.  ["  Thee 
in  the  truth,"  in  v.  3,  is  equivalent  to,  "the  psuche  of  thee  welJ 
guided,"  in  v.  2.] 


JUDE. 

P&uche  is  not  used  in  Jude.  It  might  have  been  used  in  v. 
16  and  18. 

Jude  V.  19  ;  Gr.,  Houtoi^  these,  are  hoi,  those,  separating  them- 
selves, psuchikoi,  [from  psuche,  psucho,']  having  breath,  or,  life, 
(Donnegan  defines  it,  having  life,)  pneuma,  a  breath  [used  here  Teat'' 


314  THEOLOGY   OF   THE   BIBLE. 

exochen,  by  way  of  eminence,  for,  a  breath  of  holiness,]  not  having  : 
Lat.,  These  are,  who  separate  themselves,  animales,  animal,  [i.  e., 
breathing  creatures,]  [simply,]  spiritum  not  having :  Rheims,  These 
are  they,  who  separate  themselves,  sensual  men,  having  not  the 
Spirit:  [i.  e.,  by  way  of  eminence,  the  breath,  spirit,  of  holiness:] 
Ital.,  These  are  they  that  separate  themselves,  (being)  sensual%  sen- 
sual, or,  of  the  senses,  not  having  the  Spirit :  E.  V.,  These  be  they 
who  separate  themselves,  sefisual,  not  having  the  Spirit.  In  1  Cor. 
2:  14,  the  Gr.  is.  But  a  vaan  psuchikos,  having  breath,  [i.  e.,  mere- 
ly the  breath  of  natural  life]  ou  dechetai,  not  accepteth,  or,  receiv- 
eth,  or,  understandeth,  ta,  those,  or,  the,  [things]  of  the  pneuma^ 
breath,  of  [i.  e.,  proceeding  from]  God :  [i.  e.,  the  breath  of  holi- 
ness ;  Rheims,  and  E.  V.,  in  other  passages,  the  Holy  Ghost,  Holy 
Spirit :]  The  Lat.  word  in  this  verse  for  the  Gr.  psuchikos  is,  ani- 
raalis  /  and  the  Ital.  word  is,  animale :  E.  Y.,  But  the  natural  man 
receiveth  not  the  things  of  the  Spirit  of  God,  ["  The  natural  man" 
is  the  sense  ;  but  why  give  natural  where  the  Greek  is  psuchikos  / 
the  Lat.,  animalis  ;  and  the  Ital.,  animale  f  And  why  not  give  na- 
tural in  Jude  v.  1 9,  where  the  Gr.  and  the  Lat.  words  are  the  same 
as  in  1  Cor.  2:  14?] 


REVELATION. 


Rev.  2:3;  Rheims,  And  thou  hast  not  fainted :  E.  V.,  the 
same.     [We  have  had  psuche  faint,  and  faint  away.] 

Rev.  2  :  15  ;  Gr.,  .  .  .  which  I  hate.  [We  have  had,  \he  psuche 
of  me  hateth.     The  E.  V.  word  thing  is  not  in  the  Greek.] 

Rev.  2 :  20  ;  Gr., ...  to  lead  astray,  or,  seduce,  my  servants, 
&c.     [We  have  ho^dipsuchas  led  astray,  seduced.] 

Rev.  6:9;  Gr.,  ...  I  saw  hxipolcato^  down  below,  at  the  very 
bottom  of,  the  thusiasttriou,  table  on  which  sacrifices  are  made,  the 
psuchas  ton,  of  those,  slain  [i.  e.,  I  saw  those  that  were  slain]  dia, 
through,  by  reason  of,  the  word  of  God,  [i.  e.,  by  reason  of  their 
confessing  their  belief  in  the  Christ  as  the  logos,  word,  of  God.] 

Rev.  6:  10;  Gr.,  And  they  vociferated  in,  or,  with,  phone,  a 
voice,  great. 

Rev.  6  :  11 ;  Gr.,  And  were  given  to  every  one  garments  Avhite, 
and  was  said  to  them  that  anapausosin,  they  should  rest,  sleep,  be 


THEOLOGY   OF   THE   BIBLE.  315 

in  repose,  eti,  yet  farther,  or,  still  more,  chronati,  a  time,  mikron, 
trivial,  uutW  plcrosontai,  should  fill  up  the  number,  Jca%  also,  or, 
even,  hoi^  those,  fellow-servants  of  them  [in  the  nominative]  and 
those  brethren  of  them,  those  about  to  be,  or,  that  would  be,  killed 
as  kai,  even,  they  :  [The  language  in  which  the  dream  is  expressed 
is  a  beautiful  description  of,  or,  reference  to,  the  rest,  repose  in  the 
grave,  called  a  trivial  time  :  it  will  be  no  time  at  all,  as  before 
shewn ;  for  to  them  who  shall  be  raised  from  the  dead,  it  will  be 
the  next  moment  after  death.]  The  Lat.  in  v.  9,  has,  animas  of 
slain :  [i.  e.,  them  that  were  slain :]  and  v.  11  has,  that  requiesceren% 
they  should  lie  at  rest,  sleep,  repose,  as  yet  a  time  modicum,  little, 
&c.  [The  Lat.  verb  requiesoo  is  the  very  word  used  on  the  tomb- 
stones of  the  martyrs  in  the  catacombs  at  Rome,  as,  for  example, 
requiescat  in  pace,  rest  in  peace,  or,  let  him,  or  her,  rest  in  peace. 
And  I  have  seen  from  a  statement  in  one  of  the  British  Reviews, 
since  confirmed  by  a  gentleman  who  had  visited  the  catacombs, 
and  who  gave,  from  the  pulpit  of  one  of  our  Presbyterian  churches, 
a  great  number  of  the  inscriptions  on  those  tombstones,  that  not 
one  of  them  gives  the  least  intimation  that  those  early  Christians 
had  any  idea  like  that  of  the  so-called  Orthodoxy  which  has  been 
so  long  current,  that  is  to  say,  the  idea  that  Orthodoxy's  souls, 
spirits,  of  dead  have  gone  to  what  Orthodoxy  calls  heaven.  This 
exhibition  was  after  I  had  shewn,  in  public  readings,  that  the  dog- 
ma, the  immortal  soul,  spirit,  is  wholly  unscriptural.  And  at  the 
close  of  the  exhibition,  and  before  we  left  the  church,  a  gentleman 
who  had  attended  those  readings  said  to  me :  That  agrees  with 
your  reading  of  the  Bible.  The  Gr.  (the  original,)  and  all  the  ver- 
sions of  the  above  verses  in  Revelation,  shew  that  the  martyrs,  ex- 
pressed by  the  psuchai  of  the  m,artyrs,  (we  have  hadjoswcAai  of 
inen,  for  'men,  all  thi'ough  the  Bible,)  were  then  at  rest,  in  reposcj 
and  were  so  to  remain  until,  &c.  Again,  John  had  already  told 
us,  in  V.  2  of  this  chap.,  that  he  saw  a  white  horse,  and  him  that  sat 
on  him  ;  and  in  v.  5,  that  he  saw  a  black  horse,  and  him,  that  sat 
on  him ;  and  in  v.  8,  that  he  saw  a  pale  horse,  and  him,  that  sat  on 
him.  Orthodoxy  would  have  us  believe,  that  he  did  not,  in  his 
dream,- vision,  see  the  martyrs,  but  that  he  saw  the  Orthodox  souls 
of  them  !  The  language  in  the  latter  part  of  v.  11,  "fellow-ser- 
vants and  brethren"  that  would  be  killed  as  also  they,  is  literal 
language  equivalent  to  the  idiom,  the  psuchai  of  those  that  were 
slain,  in  v.  9.  The  Rheims  is,  .  .  till  their  fellow-servants,  and  their 
brethren,  who  are  to  be  slain,  even  as  they,  should   be  filled  up : 


316  THEOLOGY   OF   THE   BIBLE. 

Ital., .  .  .  that  si  riposassero,  they  should  t'ei^ose,  or,  cease,  more  a 
little  of  time,  until  that  should  be  also,  or,  more,  finished  (the  num- 
ber of)  their  fellow-servants,  and  (of)  their  brethren,  that  have  to 
be  killed,  as  they :  E,  V., .  .  .  that  they  should  rest  for  a  little  sea- 
son, until  their  fellow-servants,  also,  and  their  brethren,  that  should 
be  killed  as  they  (were),  should  be  fulfilled. 

Rev.  8:9;  Gr.,  And  died  the  third  part  of  those  creatures  in 
the  sea  which  having  psuchas,  breaths:  [E,  V.,  so  often,  souls :li 
Lat.,  which  had  animas:  Ital.,  the  which  had  anhna:  Rheims, 
which  had  life :  E.  V.,  had  life. 

Rev.  11 :  13  ;  Gr.,  .  .  .  and  were  slain  en,  by  means  of,  that 
earthquake,  onomata  anthropon,  names  of  men,  [another  idiom  for 
men  ;  equivalent  to  the  idiom  psuchai  anthropon,  breaths  of  men, 
for  wze/i,  so  often  used,]  thousands  seven:  Lat.,  names  of  men: 
Rheims,  names  of  m.en:  Ital.,  seven  thousand  persons:  E.  V.,  of 
men  seven  thousand. 

Rev.  12  :  11 ;  Gr.,  .  .  .  and  not  regarded,  or,  loved,  they  the 
psychen^  [accusative  singular,]  the  breath,  for,  life,  of  them  achri, 
up  to,  or,  quite  through  to,  death :  Lat.,  and  not  favoured,  or,  re- 
spected, their  animas  even  to  death:  Ital.,  and  not  have  loved 
their  life  unto  (the  that  it  they  have  exposed)  to  the  death :  [to 
death :]  Rheims,  and  they  loved  not  their  lives  unto  death  :  E.  V., 
and  they  loved  not  their  lives  unto  the  death. 

Rev.  16:3;  Gr.,  .  .  .  and  every  psuche  zosa  [the  same  two  Gr. 
words  used  in  Gen.  2  :  7,]  died  in  the  sea :  [i.  e.,  every  psuche  zosa 
in  the  sea  died.  If  we  constructed  the  sentence  as  the  Greek  does, 
we  should  insert,  after  died,  that  was  in  the  sea :  The  Lat.  is,  every 
anim,a  vivens :  [The  same  two  words  it  uses  in  Gen.  2 :  7.]  Ital., 
every  anima  vivente :  [The  same  two  words  it  uses  in  Gen.  2:7:] 
Rheims,  and  every  living  soul  died  in  the  sea :  E.  V.,  and  every 
living  soul  died  in  the  sea. 

Rev.  17:  17;  Gr.,  For  God  hath  given  into  the  Jcardias  of 
them  to  do  the  will  of  him.  [The  one  word  Jcardia  expresses  all 
that  is  so  often  expressed  by  the  cumulated  words  before  given.] 

Rev.  38:  11,  12,  13,  Gr.,  v.  11 ;  And  those  emporoi,  wholesale 
merchants  who  import  and  deal  in  foreign  goods,  or,  says  Donne- 
gan,  traders  who  bring  home  cargos ;  .  .  .  for  the  gomon,  cargo, 
of  them  no  one  buyeth  any  more;  v.  12,  cargo  of  gold,  and  of 
silver,  &c.,  v.  13,  ...  and  of  horses,  and  of  chariots,  and  of  so- 
m,at6n,  bodies,  for  living  persons,  Jcai,  yea,  or,  even,  psuchas  an- 
thropon,  hreaths,  souls,  of  men:  [for,  wew,  persons.     There  is   a 


THEOLOGY   OF   THE  BIBLE.  -  317 

comma  after  somaton  in  my  copy  of  the  Greek ;  but  the  Greek, 
as  well  as  the  Hebrew,  was  written  without  stops.  If  the  Greek 
ought  to  be  read  here  without  regard  to  that  comma,  and  for 
Iced  we  give  and,  then  somaton  might  be  taken  here  in  its  limited 
sense,  and  the  rendering  might  be  thus :  and  of  bodies  and  breaths 
— souls — of  men :  body  and  breath  signifying  the  whole  living 
persons,  composed  of  body  and  breath,  body  made  alive  by  breath. 
Somaton,  rendered  by  itself,  must  mean,  living  persons;  and, 
consequently,  kai  cannot  be  rendered  and  /  for  psuchas  anthropon, 
breaths  of  persons,  for  persons,  means  the  same  as  somaton,  living 
persons ;  Jcai  therefore,  must  be  rendered  yea,  or,  even,]  The  Lat. 
is,  verse  13,  and  of  chariots  and  of  slaves,  et,  even,  animarum,  [in 
the  genitive  plural ;  whereas  psuchas,  the  Greek,  is  in  the  accusa- 
tive plural,]  of  animas,  hominum,  of  men  :  The  Ital.  is,  v.  13,  and 
of  horses,  and  of  cars,  and  of  slaves,  e,  yea,  or,  and,  of  anhne 
human :  The  Rheims  in  v.  13  is,  and  horses,  and  chariots,  and 
slaves,  and  souls  of  men:  [not  giving  of  before  these  words,  i.  e,, 
merchandise  of,  the  words  it  uses  at  the  beginning  of  v.  12  :]  E.V., 
and  horses,  and  chariots,  and  slaves,  and  souls  of  men. 

Rev.  18:  14;  Gr.,  And  the  harvest  fruits  of  the  eager  desire, 
or,  longing  for,  of  the  psuche  of  thee  are  withdrawn  from  thee : 
Lat.,  and  the  poma,  fruits  (that  grow  on  trees,  says  Donnegan,) 
of  the  longing,  or,  craving,  of  thy  anima  have  ceased :  Ital.,  And 
the  fruits  of  the  appetito,  appetite,  or,  desire,  of  thy  anima  are 
partito,  divided,  or,  departed,  from  thee :  Rheims,  And  the  fruits 
of  the  desire  of  thy  soul  are  departed  from  thee  :  E.  V.,  And  the 
fruits  that  thy  soul  lusteth  after  [i.  e.,  that  thou  longest  for]  are 
departed  from  thee. 

Rev.  19  :  21 ;  Gr.,  And  the  rest  Avere  slain  en,  through,  by 
means  of,  the  sword,  &c.  [We  have  had  en-phsh,  Gr.,  psuche, 
slain  by  the  sword.] 

Rev.  20  :  4;  Gr.,  And  I  saw  seats,  or,  chairs,  or,  chairs  of  state, 
and  they  were  seated  upon  them,  [impersonal,  and  persons  were 
seated  upon  them,]  and  krima,  judgment,  or,  decision,  or,  condem- 
nation, was  given  to  them :  and  the  psuchas  [in  the  accusative, 
governed  hj  I  saw]  of  those  beheaded  [i.  e.,  I  saw  those  beheaded] 
dla,  through,  by  reason  of,  the  bearing  testimony  of  Jesus,  kai, 
even,  through,  or,  by  reason  of  that,  or,  the,  logon.  Word,  of  God. 
[In  19  :  13,  it  is  said  of  Jesus,  Gr.,  .  .  .  and  called  the  name  of  him, 
that,  o]-,  the,  logos.  Word,  of  God,]  .  .  .  and  ezesan,  they  lived 
again,  and  I'uled  as  sovereigns  meta,  by,  by  means  of,  or,  together 


318  THEOLOGY   OF   THE   BIBLE. 

with,  Christ  ta,  those,  thousand  years:  The  Lat.  is,  and  animas 
of  beheaded  [i.  e.,  and  the  beheaded :]  Rheims,  and  the  souls  of 
them  [i.  e.,  and  them]  that  were  beheaded:  Ital,  (I  saw)  also 
the  anime  of  them  that  were  been  beheaded,  &c. :  E.  V.,  and 
(I  saw)  the  souls  of  them  that  were  beheaded,  &c.,  [i.  e.,  (I  saw) 
them  that  were  beheaded.] 

Rev.  21 :  6 ;  E.  V., .  .  .  unto  him  that  is  athirst. 


I  said  I  should  give  some  of  the  other  attempts  of  Orthodoxy 
to  derive  this  dogma  from  Scripture,  or,  rather,  to  thrust  it  into 
Scripture.  The  first  I  shall  notice  is  a  note  of  our  Editors  to  Gen. 
15:  15.  That  verse  in  the  E.  V.  is,  "And  thou  shalt  go  to  thy 
fathers  in  peace ;  thou  shalt  be  buried  in  a  good  old  age."  The 
note  is  to  the  words  '  thou  shalt  go  thy  fathers,'  and  reads  thus  : 
"  This  phrase  seems  plainly  to  intimate  the  existence  of  souls  after . 
death,  as  in  respect  of  his  body  Abraham  never  went  to  his  fathers." 
Ed.  Here  is  an  assumption  that  Abraham's  fathers  (the  Editors 
mean,  the  souls  of  his  fathers)  went  to  the  Orthodox  heaven,  or  to 
Episcopacy's  place  of  departed  souls ;  and  from  that  assumption 
the  Editors  draw  their  intimation  that,  as  Abraham's  body  (using 
their  word)  did  not  go  there,  the  meaning  must  be,  that  he  had  the 
Orthodox  soul,  to  go  to  the  souls  of  his  fathers  !  The  verse  is,  thou 
shalt  go  to  thy  fathers ;  thoic  shalt  be  biiried.  Our  Editors  would 
have  it,  that  thou,  used  twice  in  the  same  verse,  don't  mean  the 
same  thing ;  but  that  the  first  thou  means  the  Orthodox  soul ;  and 
that  the  second  thou  means,  tlie  body  !  And  to  Gen.  25  :  8,  E,  V., 
'  Then  Abraham  gave  up  the  ghost  and  died ;  and  was  gathered  to 
his  people,'  our  Editors  have  this  note  :  "  i.  e.,  obviously  in  the  in- 
visible state  :  for  in  the  grave  he  and  his  people  slept  far  asunder." 
In  this  verse  '  gathered  to  his  people'  is  equivalent  to  '  go  to  thy 
fathers,'  in  Gen.  15:  15.  In  the  note  to  Gen.  25:  8,  we  have 
Orthodoxy's  invisible  state,  which  it  says  is  not  the  grave,  but 
some  place,  or  state,  in  which  souls  are  invisible.  Does  it  mean, 
invisible  in  their  nature,  or  invisible  to  each  other,  or  invisible  to  us  ? 
If  it  mean  cither  of  the  two  first,  we  agree ;  for  there  is  no  such 
thing  as  what  it  calls  the  soul.     But  Bishop  Hobart  says  that  the 


THEOLOGY    OF   THE   BIBLE.  319 

departed  souls,  spirits,  ghosts,  of  Dives  and  Lazarus  saw,  and  talked 
with,  each  other  in  what  he  understands  hades  to  mean.  If  it  mean 
invisible  to  us,  we  agree  to  this  also,  for  in  the  grave  dead  en-phshs, 
breaths,  souls,  (for  which  the  E.  V.  gives  dead  bodies,  as  we  have 
seen,)  are  invisible  to  us.  The  grave  is  the  invisible  place ;  as 
Abraham  says.  Gen.  23  :  4,  E.  V.,  '  That  I  may  bury  my  dead  out 
of  my  sight.'  And  Job,  says,  ch.  14:  13,  E.  V.,  'hide  me  in  the 
grave :'  The  Heb.  there  is  shaul ;  the  Gr.,  hades  /  the  Lat.,  inferno  y 
the  Douay,  in  hell ;  the  Ital.,  sotterra,  under  ground.  And  Job  40: 
13,  'Hide  them  in  the  dust  together.'  And  observe  the  reason  on 
which  these  Editors  base  their  note :  "  for  in  the  grave,  he  and  his 
people  slept  far  asunder ; "  as  if  the  grave,  the  common  receptacle 
of  all,  can't  be  applied  to  all,  however  far  asunder  some  may  lie 
from  others ! 

In  Gen.  23  :  10,  we  have,  E.  V.,  .  .  .  there  was  Abraham  buried, 
and  Sarah  his  wife.  And  Gen.  35  :  29,  E.  V.,  And  Isaac  gave  up 
the  ghost,  and  died,  and  was  gathered  unto  his  people  :  .  .  .  his  sons 
buried  him.  And  Gen.  37 :  35,  E.  V.,  .  .  .  and  Twill  go  down  into 
the  grave  unto  my  son.  Here,  also,  we  have  a  note  by  our  Editors 
to  the  word  grave^  thus  :  "  Into  the  state  of  the  departed."  Where- 
as Jacob  says,  his  son  is  in  the  grave,  and  that  he  will  go  down 
into  the  grave  unto  him.  By  "  the  departed,"  in  the  note,  the  Edi- 
tors mean.  Orthodoxy's  departed  souls.  The  phrase  departed  souls 
is  taken  from  the  E.  V.  of  Gen,  35:  18,  "  as  her  soul  was  in  depart- 
ing ; "  whereas  the  meaning  there  is,  in  her  letting  go  the  breath, 
and  so  admitted  as  stated  under  that  verse.  In  Gen.  47:  29,30, 
Jacob  (there  called  Israel)  says,  E.  V,,  bury  me  not  in  Egypt :  But 
T  will  lie  with  my  fathers,  .  .  .  bury  me  in  their  bury ing-place.  And 
in  Gen.  49:  33  it  is  said,  E.  V.,  .  .  .  Jacob  yielded  up  the  ghost,  and 
was  gathered  unto  his  people.  And  Deut.  34 :  5,  6,  E.  V.,  So  Moses 
died  there  in  the  land  of  Moab,  according  to  the  word  of  the  Lord. 
Aud  he  buried  him  in  a  valley  in  the  land  of  Moab  .  ,  . :  but  no  man 
knov/eth  of  his  sepulchre  unto  this  day.  The  Heb.  of  v.  6  is, 
and  iqbr  atn,  was  buried  himself,  or,  this  same,  in,  &c.,  and 
not  knoweth  aish,  a  man,  grave  of  him  even,  or,  so  long  as,  this 
day :  The  Gr.  is,  and  they  buried  him  .  .  .  ,  and  not  knoweth  no 
one  the  grave  of  him  as  long  as,  or,  as  far  as,  this  day :  The  Lat.  is, 
and  he  buried  him:  Douay,  And  he  buried  him:  Ital.,  And  (the 
Signore)  him  buried,  &c.  [In  1  Kings  2 :  10,  iqbr  is  rendered  in 
the  Greek,  was  buried;  and  in  1  Kings  11 :  43,  the  Gr.  for  the  same 
Heb,    iqbr,   is,  they  buried:  The  Lat.  in  1  Kings  2:  10  is,  sepultus 


320  THEOLOGY   OF   THE   BIBLE. 

est^  was  buried  :  and  in  1  Kings  11 :  43,  the  same :  The  Donay  has, 
was  buried  in  both  those  verses :  And  the  Ital.  has,  was  huried  in 
both  those  verses  :  And  so  has  the  E.  V.  [See  Ges.,  under  at  for 
the  meaning  of  atu.l  And  Josh.  24:  29,  30,  E.  V.,  And  Joshua 
died  ...  V.  30,  And  they  buried  him  in  the  border  of,  &c.  And  v. 
33,  And  Eleazar  died ;  and  they  buried  him  in  a  hill,  &c.  And 
Judges  2:  10;  And  also  all  that  generation  were  gathered  unto 
their  fathers.  Take  this  in  connection  with  what  the  Preacher 
says,  Eccl.  3 :  20  ;  "  All  go  to  one  place ;  all  are  of  the  dust,  and 
all  turn  to  dust  again.  And  Eccl.  9  :  3  ;  E.  V.,  .  .  .  (there  is)  one 
event  unto  all :  ...  (they  go)  to  the  dead  ;  and  Job  17  :  1,  13 ;  30 : 
23.  According  to  Orthodoxy,  All^  here,  would  mean,  All  souls  go 
to  one  place.  And,  as  our  Editors  say  that,  to  go  to  one's  fathers, 
shews  the  existence  of  souls  after  death,  it  would  follow  that  "  all 
that  generation  were  gathered  unto  their  fathers"  means,  that  all 
the  souls  of  that  generation  were  gathered  unto  their  fathers ; 
which  would  be,  in  Orthodoxy,  to  the  souls  of  their  fathers.  And, 
as  the  Preacher  says  that  all  go  to  one  place,  we  should  have  all 
souls,  good  and  bad,  go  to  one  place.  But  Presbyterianism  and  other 
Orthodox  sects  say,  that  good  souls  go  to  the  Orthodox  heaven, 
and  bad  souls  to  the  Orthodox  hell.  Episcopacy,  as  expounded  by 
Bishop  Hobart  and  the  Bishops  he  cites  in  his  support,  says,  that 
hell  is  "the  invisible  mansion  of  departed  spirits  :"  "  the  place  of 
departed  spirits  :"  "  the  invisible  state  of  departed  souls  :"  "  a  place 
of  departed  spirits."  And  the  Bishop  says,  "  In  what  part  of  space, 
or  of  what  nature  that  receptacle  is,  in  which  the  souls  of  men 
continue  from  their  death  till  they  rise  again  we  scarce  know  at 
all ;  except  that  we  are  sure  it  is  divided  into  two."  See  pages  35, 
36,  37,  of  Bishop  Hobart's  Dissertation.  At  page  40,  the  Bishop 
says,  "  The  immediate  ascent  of  the  soul  to  heaven,  is  a  heresy  con- 
tradicted by  Scripture."  And,  p.  41,42,  he  calls  it,  "a  place  of 
separate  souls :"  "  a  place  of  departed  spirits,  to  which  the  souls  of 
good  and  bad  go."  And,  p.  80  :  "  The  only  general  place  of  resi- 
dence of  the  dead  collectively  is  that  of  the  departed  spirit."  And 
p.  82,  "  gathered  unto  their  people,  means  the  invisible  place  of 
souls."  And  on  p.  86,  the  language  is,  "  the  infernal  regions,  where 
the  ghosts,"  &c.  And  p.  91,  "The  place  of  the  departed."  And 
p.  96,  "  hades  contains  the  souls  of  the  departed,  both  good  and 
bad."  At  p.  97  he  says,  "Peters  thinks  that  'gathered  to  their 
fathers'  or  '  their  people,'  means  good  and  pious  souls.  At  p.  101, 
2,  we  have  this  language :  "  The  rich  man,  then,  was  not  in  Ge- 


THEOLOGY   OF   THE   BIBLE.  321 

henna,  but  in  that  jjart  of  hades,  the  place  of  departed  spirits  be- 
fore the  resurrection,  called  Tartaiiis ;  so  that  the  rich  man  and 
Lazarus  were  both  in  hades :  though  at  a  great  distance  from  each 
other,  they  were  within  sight  and  hearing ;  and  they  were  on  the 
same  level."  To  what  absurdities  will  not  a  blind  adherence  to  a 
theory  caiTy  men  !  The  reader  must  by  this  time  have  become 
curious  to  know  on  what  ground  these  Bishops  would  convert  the 
allegory  of  Dives  and  Lazarus  into  a  literal  statement  of  actual 
tacts.  And  he  will  be  surprised  to  learn  that  they  rely  on  Isai.  14 : 
9,  where  the  E.  V.  is,  Hell  from  beneath  is  moved  for  thee  to  meet 
(thee)  at  thy  coming :  it  stirreth  up  the  dead  for  thee,  (even)  all 
the  chief  ones  of  the  earth ;  it  hath  raised  up  from  their  thrones  all 
the  kings  of  the  nations.  Verse  10  is.  All  they  shall  speak  and  say 
unto  thee.  Art  thou  also  become  weak  as  we  ?  art  thou  become  like 
unto  us  ?  V.  11  is.  Thy  pomp  is  brought  down  to  the  grave,  (and) 
the  noise  of  thy  viols :  the  worm  is  sj^read  under  thee,  and  the 
worms  cover  thee.  Shaid  is  the  Heb.  word  used  in  v.  9  where  the 
E.  V.  has  Hell ;  and  shaul  is  the  word  in  v.  1 1  where  the  E.  V.  has 
the  grave :  hades  is  the  Gr.  word  used  in  both  places :  The  Lat. 
uses  inf emits  in  v.  9,  and  inferus  in  v.  11:  The  Douay  uses  hell  in 
both  places :  The  Ital.  uses  the  inferno  in  both  places.  These 
verses  in  Isai.  are  an  allegory  in  which  the  grave  is  personified,  and 
the  dead  in  the  grave  are  personified,  and  represented  as  speaking 
to  another  personified  dead  entering  the  grave.  An  allegory  is 
well  defined  in  the  "Union  Bible  Dictionaiy,"  "  A  figure  of  speech, 
nearly  resembling  the  parable  or  fable,  common  in  the  Scriptures, 
and  among  all  Oriental  nations.  It  personifies  irrational  and  inani- 
mate objects,  and  enforces  or  illustrates  truth  by  their  conduct,  or 
by  a  supposed  conversation  between  them."  These  Bishops  have 
the  boldness  to  take  the  9th  verse  (they  do  not  cite  the  10th  and 
11th)  as  a  literal  statement  of  actual  facts,  and  as  a  literal  state- 
ment that  the  dead  spoken  of  in  the  verse  means  Orthodox  souls  in 
the  hades  of  these  Bishops,  i.  e.,  say  they,  the  place  of  departed 
souls,  spirits,  ghosts :  and  having  thus  determined  that  the  verse  is 
no  allegory,  but  a  statement  of  literal  facts,  they  refer  to,  and  rely 
on  it  as  proof  that  Dives  and  Lazarus  is  not  an  allegory,  but  a 
statement  of  literal  facts  :  instead  of  taking  the  language  in  Isai.  as 
an  allegory,  and  using  it  as  proof  that  Dives  and  Lazarns  is  an 
allegory.  And  I  actually  heard  a  D.  D.,  a  graduate  of  the  Prince- 
ton Theological  Seminary,  in  the  pulpit  of  a  Presbyterian  Church, 
(which  I  attended  until  lately,)  use  this  allegory  in  Isai.  as  a  stats- 
21 


322  THEOLOGY   OF  THE   BIBLE. 

ment  of  literal  facts,  aud  use  it  as  proof  that  Dives  and  Lazarus  is 
not  an  allegory,  but  a  statement  of  literal  facts. 

I  must  now  inform  the  reader,  that  Bishop  Hobart,  p.  87  of  his 
Dissertation,  says,  "  Bishop  Lo wth  considers  the  passage  (Isai.  1 4 : 
9,)  as  a  personification  of  the  grave.  But  the  learned  Vitringa 
proves  that  it  is  a  representation,  not  of  the  grave,  but  of  Hell,  the 
receptacle  of  departed  souls."  Had  Bishop  Hobart  and  the  Bishops 
he  cites  in  his  support  failed  to  observe  the  numberless  instances  of 
personification  in  the  Scriptures  ?  Had  they  observed  that  death 
itself  is  personified,  as  in  Ps.  49 :  14  ?  And  that  destruction  and 
death  are  personified  in  Job  28  :  22  ?  Ges.  did  not  fail  to  see  this. 
He  cites  this  verse  in  Psal.  under  mut,  death,  and  says,  it  is  a  per- 
sonification of  death.  And  why  could  not  these  Bishops  under- 
stand that  sin,  the  cause  of  death,  is  much  more  proper  to  be  per- 
sonified, as  being  emphatically  the  adversary, — Heb.  stn,  adversary, 
enemy.  I  have  in  former  passages  given  shthn,  instead  of  stn^  for 
the  three  Heb.  letters  in  this  word.  For  the  first  of  these  letters 
Prof  Wilson  gives  sh  and  s  /  for  the  second  he  gives  t :  the  third 
letter  is  n.  For  the  first,  J.  P.  Wilson,  D.D.,  gives  sh  or  s  ;  for  the 
second,  he  gives  t  and  th,  and  shews  that  t  is  most  commonly  used 
for  it.  Gesenius  puts  a  dot  over  the  left  prong  of  the  first  of  these 
three  Heb.  letters,  and  gives  s  for  it ;  and  puts  a  dot  over  the  right 
prong,  and  gives  sh  for  it ;  and  where  he  gives  the  word  the  dot  is 
over  the  left  prong,  making  it  sy  and  for  the  second  letter  he  gives 
t.  I  shall  hereafter  write  the  word  stn.  For  this  word  the  Greek 
gives  satanas,  inserting  the  vowel  a  twice  in  the  Heb.  word,  and 
giving  the  Gr.  termination,  as.  The  word  used  in  the  Doviay,  Ital., 
Rheims,  and  E.  V.,  for  this  word  is,  Satan  ;  the  Devil.  Giving  the 
vowel  sounds  contained  in  the  three  Heb.  consonants,  the  word  is, 
esteen. 

To  return  to  the  phrase,  "  gathered  to  his  fathers,"  "  gathered 
to  his  people."  In  Job  24  :  24,  the  E.  V.  has, .  .  .  they  are  taken 
out  of  the  way  as  all  (other) :  The  Heb.  is,  as  every,  or,  all,  iqpht- 
sim,  (from  the  verb  qphts,  defined  by  Ges.,  in  the  passive,  to  be 
gathered,)  they  are  gathered,  (namely,  says  Ges.,  under  qphts,  "  to 
their  ancestors,  equivalent  to  a.spA,  i.  e.,  they  are  dead."  asph  is  the 
verb  used  in  Gen.  25  :  8,  and  in  Gen.  49  :  33.  From  all  the  above 
we  might  wonder,  were  we  not  aware  of  the  blinding  efiect  of  a 
cherished  theory,  how  any  one  could  fail  to  see  that,  to  die  and  be 
gathered  to  one's  fathers,  means,  simply,  to  die  and  be  buried. 
Between   the    passages   quoted  by  our  Editors    and  the  end    of 


THEOLOGY   OF   THE   BIBLE,  323 

2  Chronicles  there  are  many  such  passages,  and  many  equivalent 
passages.  I  give  some  of  the  latter  kind.  2  Kings  14:  29,  And 
Jeroboam  slept  with  his  fathers,  (even)  with  the  Kings  of  Israel. 
And  15:  22,  'And  Menahem  slept  with  his  fathers.'  This  is  all 
that  is  there  said  :  it  is  equivalent  to,  'he  died,'  in  other  verses.  2 
Kings  20:  21,  'And  Hezekiah  slept  with  his  fathers':  this  is  all 
that  is  there  said.  2  Kings  21  :  26,  '  Amon  was  buried  in  the  sepul- 
chre,' &c.  22  :  20,  '  I  will  gather  thee  unto  thy  fathers,  and  thoic 
shalt  be  gathered  into  thy  grave  in  peace  : '  and  2  Chron.  34  :  28, 
the  same.  2  Kings  24  :  6,  '  So  Jehoiakim  slept  with  his  fathers . ' 
this  is  all  that  is  there  said.  2  Chron.  25:  28,  'and  they  buried 
him  with  his  fathers  in  the  city  of  Judah.'  2  Chron.  26 :  2,  '  after 
that  the  King  had  slept  with  his  fathers : '  this  is  all  that  is  there 
said.  2  Chron.  35  :  24,  'he  died,  and  was  buried  in  (one  of)  the 
sepulchres  of  his  fathers.'  Other  writers  use  different  language  for 
the  same  idea.  Read  in  E.  V.  Job  1 :  19  ;  3  :  22  ;  4  :  26  ;  7 :  9, 
21  ;  17  :  1,  13,  16  ;  21  :  26,  32 ;  27  :  15,  19 ;  33  :  22  ;  40  :  13  ;  42  : 
17;  Psal.  13:  3;  21  :  15;  22:  29;  28:  1  ;  30:  9;  31:  17;  41 :  5 ; 
49  :  19.  Read  49 :  19,  before  given  in  its  place,  Heb.,  He  shall  be 
carried  to,  or,  into,  the  house  of  fathers  of  him,  (i.  e.,  the  grave.) 

I  might  not  have  occiipied  so  much  space  with  this  Orthodox 
conceit,  had  I  not  recollected  that,  some  three  years  ago,  I  saw  an 
article  in  the  New  York  Observer,  gravely  attempting  to  derive 
the  same  notion  from  the  same  passages. 

Another  of  these  efforts  to  find  the  Orthodox  soul  in  the  Bible 
is  based  on  what  Jesus  says  to  the  Sadducees,  Mat.  22  :  23  to  32, 
inclusive :  v.  23  is.  In  that  day  came  to  him  Sadducees,  hoi,  those, 
saying  not  to  be  anastasis,  a  raising  up,  resuscitation,  resurrection, 
(literally,  a  standing  up  again,)  i.  e.,  any  anastasis :  v.  24,  25,  26, 
27,  putting  to  him  the  supposed  case  of  seven  brothers  marrying 
successively  the  same  woman,  and  all  dying,  and  the  woman  then 
dying;  and  then,  v.  28,  they  ask  him:  Gr.,  In  the  anastasis  there- 
fore, of  whom  ton,  of  those,  seven  will  she  be  wife  ?  v.  29,  Gr., 
Answering  but  Jesus,  he  said  to  them :  Ye  are  led  into  error,  not 
knowing  the  Scriptures,  nor  the  power  of  God:  v,  30,  Gr.,  For  in 
the  anastasis  neither  marry  they,  nor  are  given  in  marriage,  &c. : 
31,  Gr.,  de,  Indeed,  or,  but,  about,  or,  concerning,  the  anastasis  ton 
nehron,  of  dead,  [the  Greek  article  is  not  to  be  used  here,  because 
dead  is  used  here  in  an  abstract  sense :  the  rule  has  been  given  be- 
fore :  and  Luke,  in  giving  the  answer  of  Jesus  to  the  same  question 
of  these  Sadducees,  Luke  20:  35,  gives,  Gr.,  But  hoi,  those,  being 


324:  THEOLOGY    OF   THE   BIBLE. 

deemed  worthy  that  aiOn,  life,  to  obtain,  and  tes,  that,  anasta^is, 
tes,  which,  (see  2  Tim.  1 :  1,  given  in  its  place,)  ek  nekrdn^  from 
among  dead,  neither  marry,  nor  are  given  in  marriage  :  The  Rev. 
D.D.  Cummins,  of  England,  says,  ek  in  this  connection  should  al- 
ways be  rendered,  from  among.  I  had  so  rendered  it  before  I  saw 
his  book.  From  other  parts  of  his  book  I  doubt  whether  he  was 
fully  aware  of  the  effect  of  this  rendering.  And  Luke  proceeds  to 
say,  V.  36,  Gr.,  Indeed  neither  to  die  for  the  future,  (i.  e.,  after 
that,)  can  they :  for  like  aggeloi  they  are :  kai^  yea,  or,  and,  sons, 
or,  children,  they  are  of  God,  sons,  or,  children,  of  the  anastasis 
being.  iN'either  Matthew  nor  Mark  gives  this  v,  35  in  Luke.] 
Verse  31  in  Mat.  then  proceeds,  Gr.,  do  ye  not  recognize,  or,  dis- 
cern, to,  that,  spoken  to  you  hu2)0,  from,  through,  or,  by  means  of, 
God,  saying,  v.  32,  Gr.,  (It  is  marked  with  quotation  marks  in  the 
Greek.)  "I  am  ho,  that,  or,  the,  God  of  Abraham,  and  ho  God  of 
Isaac,  and  ho  God  of  Jacob  ?  Not  is  ho  God  a  God  nekron,  of 
dead,  (without  the  Gr.  article,  and  meaning  the  same  as  ton  nekron 
in  V.  31,  used  in  an  abstract  sense,)  but  zdnton,  of  living."  IS'ow 
the  question  between  these  Sadducees  and  Jesus  was,whether  there 
would  be  any  resurrection  at  all,  of  any  one,  from  the  dead.  The 
Sadducees  held  there  would  not  be ;  and  Jesus  goes  into  an  argu- 
ment to  prove  that  there  would  be  ;  and  the  very  and  sole  object 
of  his  argument  is,  to  prove  that  there  will  be  a  resurrection  of 
some :  and  to  prove  this,  he  refers  them  to  what  had  been  sj)oken 
?m2)o  God,  namely,  that  God  was  that,  or,  the,  God  of  Abraham, 
and  of  Isaac,  and  of  Jacob  ;  and  his  next  proposition  is,  that  God 
is  not  a  God  of  dead,  but  of  living ;  (which  proposition,  used  as  a 
part  of  his  argument,  necessarily  includes  the  fact  that  Abraham 
and  Isaac  and  Jacob  are  dead ;  and  so  the  Scriptures  plainly  de- 
clare ;)  and  then  he  gives  his  conclusion  from  these  premises,  name- 
ly, God  not  being  a  God  of  dead,  but  of  living,  and  yet,  declaring 
himself  the  God  of  Abraham,  &c.,  who  are  dead,  it  follows  that 
Abraham,  &c.,  will  be  made  living;  and  therefore  there  will  be  a 
resurrection  from  the  dead.  Can  any  one  dovibt  that  the  purpose 
and  object  of  Jesus  in  this  argument  was  to  refute  the  doctrine  of 
the  Sadducees,  and  to  prove  that  they  were  wrong  in  saying  there 
Vv'^ould  be  no  resurrection  at  all,  of  any  one  ?  And  can  there  be  a 
doubt  that  the  mode  he  took  to  prove  it  Avas  right ;  and  that  his 
conclusion  was  a  just  and  logical  conclusion  from  his  premises? 
And  this  argument  and  conclusion  of  Jesus  involves  necessarily  the 
idea  that  Abraham,  &c.,  were  not  living,  and  so  is  a  plain  denial 


THEOLOGY   OF   THE   BIBLE.  325 

of  the  dogma,  the  immortal  soul.  Yet  this  v.  32  in  Matthew  is 
gravely  used  by  distinguished  D.D.s  as  proof  of  the  existence  of 
souls  after  death.  Their  mode  of  reasoning,  so  called,  must  be 
thus :  first,  the  assumption  that  Abraham,  &c.,  were  not  dead,  (a 
contradiction  of  Scripture,)  but  living,  i.  e.,  as  they  say,  the  souls 
of  them ;  thus  assuming  their  dogma,  the  immortal  soul ;  and  next, 
that  as  they,  i.  e.  as  Orthodoxy  says,  theii'  bodies,  (there  is  no  such 
language  in  Scripture,)  are  dead,  therefore  God,  to  be  God  of  the 
living,  must  be  God  of  the  souls  of  them.  These  so-called  reasoners 
do  not  see,  that  in  their  mode  of  using  this  verse  it  has  no  applica- 
tion whatever  to  a  resurrection  from  the  dead,  but  makes  void  all 
the  argument  of  Jesus,  and  leaves  no  room  for  the  conclusion  which 
he  draws  from  his  premises. 

Another  of  these  eiforts  is  that  of  the  distinguished  D.D.  Albert 
Barnes,  of  Philadelphia,  in  a  sermon  of  his  entitled  "  Life  at  Three- 
score." Before  giving  it  I  give  a  passage  from  a  sermon  of  Sauriu, 
in  which  he  portrays  the  horrors  of  what  Orthodoxy  calls  "  Endless 
damnation."  The  passage  from  Saurin  is,  "  I  sink  !  I  sink  under  the 
awful  weight  of  my  subject ;  and  I  declare,  when  I  see  my  friends, 
my  relations,  the  people  of  my  charge,  this  whole  congregation  ; 
when  I  think  that  I,  that  you,  that  we  are  all  threatened  with 
these  torments  ;  when  I  see  in  the  lukewarmness  of  my  devotions, 
in  the  languor  of  my  love,  in  the  levity  of  my  resolutions  and  de- 
signs, the  least  evidence,  though  it  be  only  presumptive,  of  my 
future  misery,  yet  I  find  in  the  thought  a  mortal  poison,  which 
difluseth  itself  into  every  period  of  my  life,  rendering  society  tire- 
some, nourishment  insipid,  pleasure  disgustful,  and  life  itself  a 
cruel  bitter.  I  cease  to  wonder  that  the  fear  of  hell  hath  made 
some  mad  and  others  melancholy."  These  are  natural  consequences 
of  belief  in  Orthodoxy's  "  Endless  damnation."  Nay,  the  world 
would  be  one  vast  madhouse  if  a  realizing  and  continual  pressure 
of  such  a  belief  was  present  (as  God's  system  in  reference  to  us 
should  always  be)  to  the  minds  of  mankind  ;  weighing  them  down 
with  constant  forebodings  as  to  their  own  fate,  and  with  constant 
horrible  imaginings  of  what  nearest  relatives  and  best  friends  who 
have  died  may  be  actually  suffering.  I  think  that  the  reader  of 
the  foregoing  pages  is  prepared  to  exclaim  :  Who  but  a  madman 
could  ascribe  svich  a  system  to  God  ! 

The  sermon  of  Mr.  Barnes  tells  us,  that  he  has  written  eleven 
volumes  of  Commentaries  on  the  New  Testament,  and  five  on  por- 
tions of  the  Old  Testament.     He  then  says,  p.  69,  70,  "  I  have  no 


326  THEOLOGY   OF   THE   BIBLE. 

hope  of  the  immortality  of  the  soul,  or  of  future  happiness,  except 
that  which  is  found  in  the  Gospel  of  Christ.  I  have  seen  no  evi- 
dence, I  now  see  none,  of  the  immortality  of  the  soul  as  derived 
from  human  reasoning  which  would  be  satisfactory  to  my  mind, 
and  my  belief  that  the  soul  will  exist  forever  is  founded  on  the  fact 
that  '  life  and  immortality  are  brought  to  light  through  the  Gospel.' 
The  reasoning  of  Plato  on  the  subject,  in  the  Phaedo,  has  done 
nothing  to  convince  me  on  that  point,  nor  have  I  met  with  any 
reasoning,  apart  from  the  statements  of  the  Bible,  which  would 
convince  me,  or  which  would  give  support  or  consolation  to  my 
anxious  mind  when  I  think  on  this  great  subject." 

The  immortality  of  the  soul  spoken  of  by  Mr.  Barnes  is,  inhe- 
rent immortality  in  every  one.  And  he  says,  his  "  belief  that  the 
soul  will  exist  forever  is  founded  on  the  fact  that  '  life  and  immor 
tality  are  brought  to  light  through  the  Gospel.' "  That  is,  that  life 
and  immortality  to  all,  good  and  bad,  are  brought  to  light  through 
the  gospel,  that  is,  the  glad  tidings  !  Mr.  B.,  for  his  doctrine,  in- 
herent immortality  of  all,  puts  himself  wholly  on  Paul's  language 
to  Timothy,  as  Mr.  B.  would  have  us  understand  that  language,  in 
2  Tim.  1:  10;  thus  discarding,  as  well  he  may,  all  the  numerous 
other  eftbrts  to  find  the  immortal  soul  in  the  Bible.  We  will  now 
see  whether  his  effort  is  any  better.  2  Tim.  1 :  1  is,  Gr.,  Paul, 
apostle  of  Jesus  Christ,  dia,  through,  or,  by  means  of,  theltma,  will, 
of  God  kata,  relating  to,  or,  as  to,  a  solemn  promise  zoes,  of  a  life, 
tes,  which,  en,  through,  Christ  Jesus;  v.  8,  Gr.,  .  .  .  but  partake 
afiliction  to,  [the  dative  case,]  in,  or,  for,  the  euag gelid,  joyful  tid- 
ings, Jcata,  through,  or,  by,  dunmnin,  a  potency,  or,  influence, 
theou,  of  [i,  e.,  proceeding  from]  God ;  v.  9,  Gr.,  the  having  carried 
through,  kept  safe,  or,  preserved,  us,  and  having  called,  or,  sum- 
moned, Mesei  hagia,  [in  the  dative,]  to  a  callmg  holy,  not  Jmta, 
through,  or,  on  account  of,  the  works  of  us,  but,  kata  his  own  pur- 
pose and  charin,  good  will,  or,  kindness,  ttn,  wliich,  given  to  us  en, 
through,  Christ  Jesus,  before  chrdnon  aionidn,  times  of  long  dura- 
tion ;  V.  10,  Gr.,  But  now  made  apparent,  or,  rendered  notorious, 
dia,  through,  or,  by  means  of,  tes,  that,  appearance  tou,  of  that, 
sotir,  recoverer,  of  us  Jesus  Christ,  [instrumentally,  through  a 
potency,  or,  influence,  proceeding  from  God,  v.  8,]  katargesantos, 
[in  the  genitive,  agreeing  with  theou  in  v.  8,]  having  left  inactive, 
or,  unemployed,  indeed  the  death,  [death,]  2^hotizantos,  [also  in  the 
genitive,]  having  illuminated,  or,  brought  to  light,  [i.  e.,  having 
illustrated,  made  apparent,]  zotn,  a  life,  kai,  yea,  or,  sind,  aptliar- 


THEOLOGY   OF    THE  BIBLE.  327 

sian,  imperisliableness,  incorruptibility,  oi-,  immortality,  undeath- 
a'oleness,  cUa,  through,   or,  by  means  of,   the  euaggeliou,  joyful 
tidings :  [i.  e.,  through,  or,  by  means  of,  belief  of  the  joyful  tidings ; 
i.  e.,  through  faith  in  Christ  and  confession  of  him,  and  belief  that 
God  raised  him  from  the  dead :]  as  is  said  in  Rom.  10  :  9,  E.  V., 
That  if  thou  shalt  confess  with  thy  mouth  the  Lord  Jesus,  and 
shalt  believe  in  thine  heart  that  God  hath  raised  (Gr.,  that  God 
raised)  him  from  the  dead,  thou  shalt  be  saved.     And  in  2  Tim. 
2 :  8,  Gr.,  have  in  memory  Jesus  Christ  egegermenon,  (participle  of 
egeiro^  awakened,  animated,  made  alive,  ek  nekron^  from  among 
dead,  out  of  posterity  of  David,  hata  the  good  tidings  of  me.     In 
Rom.  11 :  15  the  Gr.  is,  .  .  .  what  Xho,  proslepsis^  taking  for  granted, 
if  not  255,  a  life,  ek  nekron,  from  among  dead  ?    In  1  John  4  :  2, 
the  Gr.  is,  '  Through  this  know  ye  the  pneuma,  breath,  of  God  ; ' 
i.  e.,  proceeding  from  him,  the  breath  of  holiness  :  '  Every  pneuma^ 
breath,  /io,  which,  avoweth,  or,  confesseth,  Jesus  Christ  in  flesh 
come,  from  or,  out  from,  God  is.'  And  1  John  4 :  15  ;  Gr.,  '  Wlio- 
ever  shall  avow,  or,  confess,  that  Jesus  is,  ho,  that,  Son  of  God, 
God  in  him  abideth,  and  he  in  God.'  And  1  John  5:1;  Gr.,  'Every 
who  believing  that  Jesus  is  ho,  that,  Son  of  God,  of,  or,  from,  God 
is  born : '  i.  e.,  has  been  born  into  a  breath  of  holiness ;  a  figure 
taken  from  birth  into  the  natural  breath  of  sinfulness. 

We  return  to  2  Tim.  1:10.  Mr.  B's  collocation  of  words  in 
that  V.  is,  "  life  and  immortality  are  brought  to  light  through  the 
gospel :  "  and,  as  before  said,  makes  the  verse  to  mean,  that,  through 
the  gospel  life  and  immortality  of  all  is  brought  to  light :  The  E.  V. 
collocation  is,  .  .  hath  brought  life  and  immortality  to  light  through 
the  gospel.  Would  James's  Ecclesiastics  have  us  understand  by 
this  what  Mr.  B.  understands  by  his  collocation  ?  The  Gr.  is,  hav- 
ing brought  to  light  (using  the  E.  V.  words)  a  life  and  incorrupti- 
bility through  the  gospel.  What  is  it  that  the  Gr.  says  is  brought 
to  light P  It  is,  a  life  and  immortality  through  the  gospel;  i.  e.,  a 
life,  &c.,  through  belief  in  the  gospel ;  and,  of  course,  to  those  only 
who  believe  in  the  gospel,  good  tidings,  of  a,  or,  the,  Christ  come. 
The  E.  v.,  by  dividing  the  verb  brought  to  light  into  two  parts, 
and  putting  brought  before  life  and  immortality,  and  to  light  after 
those  words,  make  the  sentence  capable  of  being  understood,  hath 
brought  life  and  immortality  of  all  to  light  through  the  gospel; 
i.  e.,  that  the  gospel  has  brought  life  and  immortality  in  all  to  light. 
Whether  the  E.  V.  collocation  was  intended  to  be  so  understood 
we  can't  say :  but  Mr.  B.  tells  us  he  so  understands  the  verse.     Is 


328  THEOLOGY   OF   THE   BIBLE. 

it  not  amazing  that  any  man,  after  saying  that  he  finds  the  tenet, 
the  immortal  soul,  no  where  else  in  Scripture,  and  from  no  reason- 
ing whatever,  should  he  so  wedded  to  the  enormous  dogma,  (the 
consequences  of  which  Saurin  pictiires  as  so  appalling,)  as  to  be  de- 
termined to  find  it  some  where  in  Sci'ipture  ;  and  to  determine  to 
find  it  in  this  verse,  2  Tim,  1:10!  I  have  never  been  able  to  see 
what  there  is  in  the  tenet  to  be  so  in  love  with  that  men  should 
persist  in  wresting  Scripture  in  attempts  to  find  it  in  God's  word. 
All  such  efforts  are  just  so  many  proofs  furnished  by  Orthodoxy 
itself  that  its  theory,  the  immortal  soul,  is  not  in  the  Bible.  Of 
Orthodoxy's  scheme  that  tenet  is  the  foundation  corner-stone.  And 
if  it  were  a  part  of  God's  system  it  would  occupy  the  same  position  : 
It  would  not  have  been  left  to  men's  guessings. 

To  show  what  can  be  done  by  collocating,  placing  together, 
words  in  a  sentence  in  a  way  to  suit  a  theory,  I  give  the  Gr,  of 
Acts  13  :  48  ;  episteusan  hosoi,  Believed  as  many  as,  (i.  e..  As  many 
as  believed ;  the  Heb.,  and  the  Gr.,  generally  put  the  verb  first,) 
were  set  in  order  for  a  life  eternal ;  in  perfect  accord  with  every 
other  passage  in  reference  to  faith  and  the  promise  made  to  it :  The 
E.  V.  is,  '  As   many  as  were   ordained  to   eternal   life   believed ' ! 
Wholly   at   variance   with  every   other   passage  relating  to   the 
promise  made  to  faith.  And  so  in  Hab.  2:4;  Rom.  1:17;  Gal.  3:11; 
Hob.  10  :  38,  the  Heb.  and  Gr.  are,  '  the  just  by,  or,  on  account  of, 
faith  shall  live  again,'  in  perfect  harmony  with  all  Scripture.     And 
James  Murdock,  D.  D.,  and  very  likely  of  the  Orthodox  school,  in 
his  translation  of  the  Syriac  Kew  Testament,  renders  Rom,  1  :  17, 
'  The  righteous  by  faith,  shall  live.'     And  Gal.  3  :  11,  '  The  just  by 
faith,  shall  live  : '  in  the  margin  he  puts,  or, '  be  saved,'  (equivalent 
to,  shall  live  again)  instead  of  live.     And  Heb.  10  :  38,  '  Now  the 
just  by  my  faith,  will  live,'  (i.  e.,  by  faith  of,  in,  me.)     He  puts  a 
comma  after  faith  in  each  of  these  verses.     The  E.  V.  in  each  of 
these  verses  is,  '  the  just  shall  live  by  faith.'  The  E.  V.  both  of 
Acts  13  :  48,  and  of  the  four  last  cited  verses,  is  due  to  the  Calvin- 
ism of  James's   Ecclesiastics ;  which  would   read :  they  who  are 
ordained  (i.  e.,  as  it  would  have  us  understand  that  word,  elected) 
I  to  be  just,  shall  live  by  faith.     The  English  clergy  that  came  after 
!  them,  and  not  very  long  after,  discarded  Calvinism. 

The  dogma,  the  immortal  soul,  has  been  resisted  by  Christians 
from  the  time  of  its  being  grafted  into  Christianity  to  the  present 
time,  and  its  rejection  is  now  more  general  than  ever  among  think- 
ing men.     Buck,  in  his    Theological  Dictionary,  under  his  head. 


THEOLOGY   OF   THE   BIBLE.  329 

Destructionists,  says,  that  total  extinction  of  the  wicked  was  main- 
tained in  the  sermons  of  Samuel  Bourn,  of  Birmingham,  and  by  J. 
N.  Scott,  John  Taylor,  Mr.  Marsom,  and  many  others.  And  John 
Milton,  in  his  last  work,  as  I  presume  from  its  not  being  published 
till  after  his  death,  entitled  "  A  Treatise  on  Christian  Doctrine,"  at 
p.  249,  250,  of  the  first  vol.,  gives  Gen.  2  :  7  thus  :  "  God  formed 
man  of  the  dust  of  the  ground,  and  breathed  into  his  nostrils  the 
breath  of  life ;  thus  man  became  a  living  soul,"  He  then  cites  Job 
32  :  8,  thus,  '  there  is  a  spirit  in  man,  and  the  inspiration  [i.  e.,  in- 
breathing] of  the  Almighty  giveth  them  understanding  ;'  and  Zeeh. 
12  :  1,  thus,  'he  formeth  the  spirit  of  man  within  him.'  He  then 
days,  "  We  may  understand  from  other  passages  of  Scripture,  that 
when  God  infused  the  breath  of  life  into  man,  what  man  received 
was  not  a  portion  of  God's  essence,  or  a  participation  of  the  divine 
nature,  but  that  measure  of  the  divine  virtue  or  influence,  which 
was  commensurate  to  the  capabilities  of  the  recipient.  For  it  ap- 
pears from  Psal.  104 :  29,  30,  that  he  infused  the  breath  of  life  into 
other  living  beings  also ; — '  thou  takest  away  their  breathy  they  die 
.  .  .  thou  sendest  forth  thy  spirit,  they  are  created ; '  wlience  we 
learn  that  every  living  thing  receives  animation  from  one  and  the 
same  source  of  life  and  breath ;  inasmuch  as  when  God  takes  back 
to  himself  that  spirit  or  breath  of  life,  they  cease  to  exist."  [See 
these  verses  given  in  their  place,  for  the  Heb.,  Gr.,  Lat.,  and  Ital. 
words.]  He  then  cites  Eccles.  3:  19, 'they  have  all  one  breath.' 
And  he  proceeds  to  say,  "  Nor  has  the  word  spirit  any  other  mean- 
ing in  the  sacred  writers  but  that  breath  of  life  which  we  inspire, 
or  the  vital,  or  sensitive,  or  rational  faculty,  or  some  action  or  affec- 
tion belonging  to  those  faculties.  Man  being  created  after  this 
manner,  it  is  said,  as  a  consequence,  that  '  man  became  a  living 
soul ; '  whence  it  may  be  inferred,  unless  we  had  rather  take  the 
heathen  writers  for  our  teachers  respecting  the  nature  of  the  soul, 
that  man  is  a  living  being,  intrinsically  and  properly  one  and  indi- 
vidual, not  compounded  or  separable,  not,  according  to  the  com- 
mon opinion,  made  up  and  formed  of  two  distinct  and  different 
natures,  as  of  soul  and  body, — ^but  that  the  whole  man  is  soul,  and 
the  soul  man,  that  is  to  say,  a  body,  or  substance  individual,  ani- 
mated, sensitive,  and  rational ;  and  that  the  breath  of  life  was 
neither  a  part  of  the  divine  essence,  nor  the  soul  itself,  but  as  it 
were  an  inspiration  of  some  divine  virtue  fitted  for  the  exercise  of 
life  and  reason,  and  infused  into  the  organic  body ;  for  man  him- 
self, the  whole  man,  when  finally  created,  is  called  in  express  terms 


330  THEOLOGY   OF   THE   BIBLE, 

'  a  living  soul.'  Hence  the  word  used  in  Genesis  to  signify  soul  is 
interpreted  by  the  Apostle,  1  Cor.  15:  15,  '■  animaV''  A  note 
here  gives  Beza's  Latin  version  of  this  verse,  '  The  first  man  Adam 
was  made  animal  (the  Lat.  word,  defined,  an  animal,  a  living  crea- 
ture,) vivens^  living.  Milton  then  proceeds :  "  Again,  all  the  attri- 
butes of  the  body  are  assigned  in  common  to  the  soul :  the  touch, 
Lev.  5:2;  the  act  of  eating,  Lev.  7  :  18, 20  ;  hunger,  Pro  v.  13  :  25  ; 
27  :  7;  thirst,  Prov.  25  :  25;  capture,  Isai.  29  :  8;  1  Sam.  24:  11  ; 
Ps.  7 :  5."  And  on  p.  252,  after  citing  Luke  1 :  46,  47 ;  1  Thess. 
5  :  23  ;  Heb.  4  :  12,  in  the  words  of  the  E.  V.,  he  says,  "  But  that 
the  spirit  of  man  should  be  separate  from  the  body,  so  as  to  have  a 
perfect  and  intelligent  existence  independently  of  it,  is  no  where 
said  in  Scripture,  and  the  doctrine  is  evidently  at  variance  both 
with  nature  and  reason,  as  will  be  shown  more  fully  hereafter.  For 
the  word  soul  is  also  applied  to  every  kind  of  living  being ;  Gen. 
1 :  30,  '  to  every  beast  of  the  earth,'  '  wherein  there  is  life,'  Lat. 
anima  vivens  ;  Gen.  7  :  22,  '  all  in  whose  nostrils  was  the  breath  of 
life,  of  all  that  was  in  the  dry  land,  died ; '  yet  it  is  never  inferred 
from  these  expressions  that  the  soul  exists  separate  from  the  body 
in  any  of  the  brute  creation."  The  reader  observes  that  neither  1 
Thess.  5  :  23  ;  nor  Heb.  4:12,  E.V.,  '  to  the  dividing  asunder  of  soul 
and  spirit,'  gives  him  any  trouble.  And  on  p.  260  he  says  :  "  There 
seems  therefore  no  reason  why  the  soul  of  man  should  be  made  an 
exception  to  the  general  law  of  creation.  For,  as  has  been  shown 
before,  God  breathed  the  breath  of  life  into  the  other  living  beings, 
and  blended  it  so  intimately  with  matter,  that  the  propagation  and 
production  of  tile  human  form  were  analogous  to  those  of  other 
forms,  and  the  proper  effect  of  that  power  which  had  been  commu- 
nicated to  matter  by  the  Deity." 

Milton's  treatment  of  this  siibject,  and  the  passages  he  cites, 
even  as  cited  by  him  from  the  E.  V.,  are  sufficient  proof  of  his  posi- 
tion ;  but  the  reader  who  has  had  in  the  foregoing  pages  the  Heb. 
and  Gr.  words,  and  also  the  Lat.  and  Ital.  words,  in  the  verses  cited 
by  Milton,  and  in  all  other  passages  v.'here  the  word  soul  occurs  in 
the  E.  v.,  has,  I  think,  obtained  a  clearer  conviction  of  the  meaning 
of  the  E.  V.  words  soul  and  spiTit  than  he  would  have  got  even 
from  Milton's  mode  of  proof. 

In  his  chap.  13,  beginning  at  p.  363  of  vol.  1,  Milton  treats  this 
subject  more  at  large.  I  shall  give  only  a  few  extracts.  He  says, 
"  I  will  show,  that  in  death,  first  the  whole  man,  and  secondly,  each 
component  part  suffers  privation  of  life."    As  to  the  whole  man,  he 


THEOLOGY   OF   THE   BIBLE.  331 

says,  "  It  is  evident  that  the  saints  and  believers  of  old,  the  patri- 
archs, prophets,  and  apostles,  mthout  exception,  held  this  doctrine : 
he  cites  Gen.  37:  35;  42:  36;  Job  3:  13,  14,  16;  10:  21;  14: 
10,  13  ;  17  :  13, 15,  16  ;  Psal.  6  :  5  ;  88  :  11 ;  115  :  17  ;  Psal.  39  :  13  ; 
146:  2.  Milton  then  remarks :  "  Certainly  if  he  had  believed  that 
ills  soul  would  survive,  and  be  received  immediately  into  heaven,  he 
would  have  abstained  from  all  such  remonstrances,  as  one  who  was 
shortly  to  take  his  flight  where  he  might  praise  God  unceasingly." 
He  proceeds  to  say :  "  It  appears  that  the  belief  of  Peter  respecting 
David  was  the  same  as  David's  belief  respecting  himself,"  citing 
Acts  2  :  29,  34.  That  "Hezekiah  fully  believed  that  he  should  die 
entirely,"  he  cites  Isai.  38  :  18,  19.  That  "  God  himself  bears  tes- 
timony to  the  same  truth,"  he  cites  Isai.  57  :  1,  2  ;  Jer.  31  :  15, 
compared  with  Mat.  2:  IS,  "Thus  also  Dan.  12:  2, 'many  of 
them  that  sleep  in  the  dust  of  the  earth  shall  awake.'  It  is  on  the 
same  principle  that  Christ  himself  proves  God  to  be  a  God  of  the 
living,  Luke  20  :  37,  &c. ;  arguing  from  their  future  resurrection  ; 
for  if  they  were  then  living,  it  would  not  necessarily  follow  from 
his  argument  that  there  would  be  a  resurrection  of  the  body." — 
Milton  thus  disposes  very  summarily,  but  very  satisfactorily,  of  the 
Ecclesiastical  argument  so-called  for  the  immortality  of  the  soul, 
attempted  to  be  drawn  from  Mat.  22  :  32,  giving  the  corresponding 
verses  in  Luke ;  which  argument  we  have  before  examined :  Mil- 
ton proceeds,  "  hence  he  says,  John  11 :  25,  '  I  am  the  resurrection 
and  the  life.'  "  And  he  cites  Acts  23:6,'  the  hope  and  resurrection 
of  the  dead; '  "  that  is,  the  hope  of  the  resurrection,  which  was  the 
only  hope  the  apostle  professed  to  entertain."  The  Gr.  in  Acts 
23  :  6  is,  '  a  hope  and  resurrection  nekron,  (without  the  article,)  of 
dead.  And  he  cites  Acts  24  :  21,  Avithout  giving  the  E.  V.  The 
E.  V.  there  is,  '  Touching  the  resurrection  of  the  dead.'  The  Gr. 
is,  '  that  concerning  a  resurrection  nehron,  (without  the  article,) 
of  dead.'  And  he  cites  Acts  26:  6,  8,  without  o-ivino;  the  English 
version.  The  E.  V.  in  v.  8  is,  '  Why  .  .  .  that  God  should  raise 
the  dead.'  The  Gr.  is, ...  '  that  God  neJcrous,  (without  the  article,) 
dead,  egeirei,  should  awaken,  animate,  or,  raise.'  And  he  cites  1 
Cor.  15  :  17,  18,  'if  Christ  be  not  raised,  then  they  also  which  are 
fallen  asleep  in  Christ  are  perished ; '  "  whence  it  appears  that 
there  were  only  two  alternatives,  one  of  which  must  ensue ;  either 
they  must  rise  again,  [i.  e.,  be  raised  again,]  or  perish."  And  he 
cites  V.  19,  'if  in  this  life  only  we  have  hope  in  Christ,  we  are  of 
all  men  most  miserable;'  "which  again  indicates  that  we  must 


332  THEOLOGY    OF   THE   BIBLE. 

either  believe  in  the  resurrection,  or  have  our  hope  in  this  life  only." 
And  he  cites  v.  29,  30,  thus,  'if  the  dead  rise  not  at  all,  why  stand 
we  in  jeopardy  every  hour ? '  and  v.  32  he  cites  thus, 'let  us  eat 
and  drink,  for  to-morrow  we  die ; '  "  that  is,  die  altogether,  for 
otherwise  the  argument  would  have  no  force."  In  1  Cor.  15  :  29, 
where  the  E.  V.  gives  the  dead,  as  quoted  by  Milton,  the  Gr.  is, 
'  For  what  shall  do  hoi,  those,  being  baptized  for  ton  neJcron,  the 
dead,  [i.  e.,  for  death,  the  state  of  the  dead,  that  state  of  death  from 
which  there  will  a  resurrection  ;  unless  we  adopt  the  idea  of  some, 
that  Paul  here  teaches  the  baptism  of  living  persons  for,  or,  in  be- 
half of,  dead  persons.  But  even  some  Orthodoxists,  as  I  have  since 
seen,  prefer  the  sense  I  have  given ;  see  Bloomfield's  New  Test,  and 
note  to  this  verse :]  '  if  olos,  wholly,  neJcroi,  (without  the  article,) 
dead,  not  are  awakened,  or,  rise  not ; '  that  is,  if  none  of  the  dead 
rise.  Orthodoxy  would  put  in  Paul's  mouth,  what  shall,  &c.,  unless 
all  the  dead  rise  ;  the  absurdity  of  which  is  manifest ;  for  Paul  and 
other  saints  miarht  be  raised  without  the  wicked  beino-  raised.  And 
in  V.  32,  the  E.  V.  is,  '  if  the  dead  rise  not  ?  '  The  Gr.  is,  '  if  nelcroi, 
(without  the  article,)  dead,  not  are  awakened,  or  rise  not?'  That 
is,  if  none  of  the  dead  are;  equivalent  to  the  Gr.  in  v.  29.  Milton 
cites,  also,  Philipp.  2  :  16 ;  and  3  :  11,  thus,  'that  I  may  rejoice  in 
the  day  of  Christ,  if  by  any  means  I  might  attain  unto  the  resur- 
rection of  the  dead;'  and  v.  20,  21,  thus,  'from  whence  also  we 
look  for  the  Saviour,  who  shall  change  our  vile  body,  that  it  may 
be  fashioned  like  unto  his  glorious  body.'  The  Gr.  in  v.  11  is,  'if 
pos,  somehow,  or,  in  some  way  or  other,  Jcatanteso,  I  may  arrive 
eis,  at,  or,  to,  the  exanastasin  ton  neJcron,  the  from  among  raising 
the  dead,  i.  e.,  the  i-aising  from  among  the  dead :  the  preposition 
ek,  from  among,  or  if  we  give  it,  simply,  from,  here  prefixed  to  the 
noun  anastasin,  and  in  such  position,  before  a  vowel,  changed,  as 
it  is  always,  into  ex,  has  the  same  force,  and  must  be  rendered  in 
the  same  way  as  if  it  were  placed  after  the  noun,  thus,  '  the  atias- 
tasin  ek  ton  nekron,  the  resurrection  from  among  the  dead.'  Ek  is 
followed  by  the  genitive.  We  would  not  say,  resurrection  from 
among  of  the  dead  ;  or  resurrection  from  of  the  dead  ;  but  resui'- 
rection  from  among  the  dead ;  or  resurrection  from  the  dead. 
Would  Ecclesiastics  have  us  believe  that  the  logical  Paul,  as  he 
is  justly  called,  would  use  even  the  language  here  given  in  the 
E.  v.,  'If  by  any  means  I  might  attain  unto  the  resurrection  of  the 
dead,'  if  he  believed  that  all  the  dead  would  be  raised  ?  His  lan- 
guage would  be  absurd  if  he  had  any  such  idea.     If  all  were  to  be 


THEOLOGY   OF   THE    BIBLE.  333 

raised  he  -would  be  raised  of  course.  In  Philipp.  3  :  8,  9, 10,  Gr,, .  . 
'  that  I  may  gain  Christ,  and  be  found  in  him,  not  having  mine  own 
righteousness,  ten,  that,  by  a  law,  but  ten,  that,  dia  pisteos,  through 
a  belief,  of  Christ,  that  proceeding  from  God  righteousness  epi, 
from,  or,  upon,  the  faith  of  the  to  know  him,  [God,]  and  the  poten- 
cy of  the  anastasis,  raising  up,  of  him,  [the  Christ,]  and  the  partak- 
ing of  the  things  suffered  of  [i.  e.,  by]  him,  being  rendered  confor- 
mable to  the  death  of  him. 

Having,  by  Milton's  citing  the  E,  V,  of  several  verses  relating 
to  resurrection,  and  giving  them  with  the  article,  the,  as  the  E.  V, 
gives  them,  been  led  so  far  into  Paul's  masterly  argument  in  1  Cor, 
ch.  15  for  a  resurrection,  the  resurrection  of  them  wlio  die  in  Christ, 
I  shall  save  space  by  going  through  here  with  his  argument  as  it 
is  in  the  Greek,  the  language  he  used :  v.  12  is,  Gr.,  '  But  if  Christ 
be  made  publicly  known,  or,  proclaimed,  that  eJc  nekt'on,  from 
among  dead,  he  was  awakened,  or,  raised  up,  how  say  some  en, 
among,  you,  that  anastasis  nekron,  a  raising  up  of  dead,  not  is  ?  v, 
13,  But  if  anastasis  nekron,  a  raising  up  of  dead,  not  is,  oude,  not 
at  all,  Christ  is  awakened,  or,  raised  up:  v,  15,  .  .  .  whom  he  raised 
not  up  if  so  be  nekroi,  dead,  not  are  raised  up.  [That  is,  God's 
having  raised  up  Christ  i^roves  that  there  has  been  a  resurrection 
from  among  dead  :  But  it  is  no  proof  that  all  will  be  raised  from 
the  dead:]  v.  16,  For  \i nekroi,  dead,  are  not  raised  up,  not  at  all 
Christ  is  raised  up:  v.  18,  Then  kai,  also,  hoi,  those,  kohnWientes, 
lain  down  to  rest,  or,  laid  to  sleep,  in  Christ,  apolonto^  [from  the 
same  verb  apollumi  we  have  had  so  often  in  the  Old  Testament,] 
ai'e  destroyed  totally,  lost,  perished :  v.  20,  Now,  but,  Christ  is 
raisied  up  ek  nekron,  from  among  dead,  aparche,  a  first  fruit,  first 
produ^ction,  ton,  of  those,  kekoimemenon,  [another  participle  from 
the  same  verb  as  koimethentes  in  v.  18,]  having  been  laid  down  to 
rest,  or,  laid  to  sleep,  [that  is,  in  Christ,  as  in  v.  18,]  become  :  v.  21, 
For  since  dia,  through,  anthropon,  a  man,  ho  thanatos,  the  death, 
[death,  without  our  article,  and  so  given  in  the  E.  V.,]  kai,  also, 
or,  even,  dia,  through,  anthropon,  a  man,  anastasis  nekron,  a  rais- 
ing up  of  dead :  v.  22,  For  os2Jsr,  as,  just,  as,  the  same  as,  in  to, 
that,  or,  the,  Adam  all,  [i,  e,,  as  all  in  Adam,  all  who  are  in  Adam, 
and  we  are  all  in  Adam,  and  therefore  all  die,]  die,  so  kai,  also,  or, 
even,  in  the  Christ  all,  [i,  e.,  all  in  Christ,  all  who  are  in  Christ,] 
zdopolthlsontai,  shall  be  restored  to  animation,  be  reanimated,  [i,  e., 
as  elsewhere  expressed  in  the  singular  by  zesetai,  shall  live  again. 
The  Princeton  Theol.  Sem,  graduate,  and  D.  D.,  before  mentioned. 


334  THEOLOGY   OF   THE   BIBLE, 

iu  a  sermon  while  I  attended  liis  churcb,  rendered  this  verse  thus, 
As  all  who  are  in  Adam  die,  so  all  who  are  in  Christ  shall  he  made 
alive :  certainly  the  true  rendering.  But,  being  surprised  to  hear 
it  from  an  Orthodox  pulpit,  I  afterwards  told  him  that  he  had 
given  the  true  rendering  of  the  verse,  but  that  I  was  surprised  to 
hear  it  given  by  him,  saying,  he  must  have  intended  it  for  the  Uni- 
versalists.  He  said  I  was  right  in  that.  I  told  him  I  had  long  be- 
fore rendered  it  as  he  did ;  and  said  that  the  rendering  of  the  E.V,, 
as  that  is  generally  imderstood,  took  all  the  logic  out  of  Paul's  ar- 
gument in  the  chapter.  He  agreed  that  was  so,  repeating  my 
words.]  V.  24,  Then  the  end,  when,  &c.  Now  here  are  six  verses, 
12,  13, 15,  16,  20,  21,  in  which  the  E.  V.  gives  the  dead  seven  times, 
for  the  Gr.  neJcron,  and  nekroi,  without  the  Greek  article.  And 
then  Paul,  in  v.  24,  says,  Then  the  end.  To  proceed  with  Paul's 
argument :  1  Cor,  15  :  26  ;  Gr.,  Latest,  or,  last,  enemy  shall  be  left 
unemployed,  the  death.  [Death,  without  our  article  :  i.  e.,  the  em- 
ployment of  death  in  holding  in  the  grave  them  who  die  in  Christ 
shall  cease.]  V,  29  has  been  given  before;  turn  to  it:  v.  32  is  given 
before  :  the  Gr.  is,  '  what  to  me  the  pi'ofit,  or,  advantage,  if  nekroi, 
dead,  not  egeirontai,  are  awakened,  or,  raised  *up  ?  '  "  Let  us  eat 
and  drink  :  for  to-morrow  we  die."  [These  words  are  given  in  the 
Greek  as  a  quotation.]  The  E.  V,  in  v,  32  is,  'if  the  dead  rise  not?' 
being  the  eighth  place  in  the  chapter  where  the  E.  V.  gives  the 
dead,  instead  oi  dead.  V.  35,  Gr.,  But  will  say  some  one  :  Pos,  in 
what  manner,  or,  how,  egeirordai,  are  awakened,  animated,  or  rais- 
ed up  hoi  neh'oi,  those,  or,  the  dead  ?  [i.  e.,  of  course,  those,  or, 
the,  dead  who  will  be  awakened.]  In  what,  indeed,  soma,  body, 
or,  life,  or,  existence,  [these  are  among  the  definitions  of  soma^ 
come  they?  In  the  succeeding  verses  Paul  gives  his  answer.  In  v. 
42  he  says,  Gr.,  thus,  kai,  also,  or,  even,  the  anastasis  ton  nekron, 
raising  up  of  the  dead:  [i.  e.,  of  dead,  without  our  article,]  It  is 
sown  in  phthora,  vitiation,  corruption,  destruction,  egeiretai,  it  is 
awakened,  or,  raised  up,  in  aphtharsia,  imperisliableness,  incorrupti- 
bility, immortality,  [i.  e.,  undeathableness  ;  all  these  terms,  the  de- 
finitions of  aphtharsla,  plainly  applying  to  the  body  reanimated  by 
the  breath  of  life,  as  it  will  become  on  being  raised  from  the  grave. 
If  we  were  to  take  the  dead  in  this  verse  to  mean,  all  the  dead,  we 
should  make  Paul  a  very  silly  reasoner,  by  giving  to  his  use  of  a 
particle  the,  here,  the  effect  of  overthrowing  all  his  argument  be- 
fore given  in  the  chapter,  and  the  effect  of  making  him  say  in  this 
and  the  following  verse,  that  all  the  dead  will  be  raised  in  incox*- 


THEOLOGY   OF   THE   BIBLE.  335 

ruptibility,  and  in  glory  ;  for,  in  v,  43  he  adds,  Gr.,  It  is  sown  in 
atimia,  ignominy,  dishonour,  egeiretai,  it  is  awakened,  or,  raised 
up,  in  glory.  Verse  45  has  been  before  given.  Paul,  though  per- 
fectly understanding  that  the  Greek  article  before  nouns  used  in  an 
abstract  sense  does  not  mean  all,  yet  as  if  to  avoid  any  possible 
misapprehension,  takes  care  not  to  give  the  Gr.  article  in  the  chap- 
ter until  after  the  24th  verse,  where  he  says,  '  Then  the  end,  &c.' 
Then  in  v.  29  he  gives,  '  Since,  or,  otherwise,  what  shall  do  hoi, 
those,  being  baptized  for  the  dead,  [see  before,]  if,  wholly,  dead 
ouh  egeirontai,  not  are  awakened,  or,  raised  up  ?  [i.  e.,  if  none  of 
the  dead  are,  &c.,  ]  why  kai,  even,  are  they  baptized  for  the  dead? 
In  this  verse,  where  he  speaks  of  dead  in  connection  with  resurrec- 
tion, he  does  not  use  the  article,  but  gives  dead:  where  he  speaks 
of  dead  in  connection  with  baptism,  he  uses  the  article,  because  the 
particular  persons  baptized  for  the  dead  are  there  meant.  It  will 
not  be  contended  that  '  baptized  for  the  dead '  means,  baptized  for 
all  the  dead.  Then,  in  v.  32,  he  says,  '  what  to  me  the  advantage 
if  dead  not  are,  &c.,'  equivalent  to  '  if,  wholly,  dead  not  are,  &c., 
in  v.  29.  Then,  in  v.  35,  and  36,  where  he  uses  the  article,  hoi 
nekroi  in  v.  35,  and  ton  nekron  in  v.  3  6,  the  meaning  necessarily  is 
the  dead  who  will  be  raised,  because  he  there  says,  '  the  dead  shall 
be  raised  incorruptible; '  and  v.  53  he  says,  Gr,,  'For  XkA's, phthar- 
ton,  corrupted,  or,  destroyed,  must  dress  in,  or,  put  on,  aphtharsian, 
imperishableness,  incorruptibility,  immortality,  [i.  e.,  undeathable- 
ness,]  kai,  even,  this  thneton,  mortal,  [i.  e.,  deathable,  subject  to 
death,]  dress  in,  or,  put  on,  athanasian,  [compounded  from  a,  the 
privative  particle,  and  thanatos,  death,]  immortality,  undeathable- 
ness.'  And  in  v.  54  he  uses  the  same  Gr.  words,  phtharton  .  .  . 
aphtharsian,  .  .  .  thntton  .  .  .  athanasian,  and  concludes  the  verse, 
'  then  shall  come  to  pass  ho,  that,  word,  ho,  which,  having  been 
written  :  "  '  is  swallowed  up  the  death  \death,  without  our  article] 
in  victory.'  "  [It  is  given  in  the  Gr.  with  quotation  mai-ks.]  And 
V.  55  is,  'Where  of  thee,  death,  the  thorn,  or,  sting?  Where  of 
thee,  hades,  the  victory?'  For  hades  here  the  Lat.  gives  death  j 
and  the  Rheims  gives  death  /  the  Ital.  gives  inferno ;  [the  Lat. 
infernus  (so  often  rendered  in  the  Douay  and  Rheims  hell)  Italian- 
ized ;]  and  the  E.  V.  gives  grave.  Orthodoxy,  by  its  theory  that 
all  the  dead  will  be  raised,  would  have  the  wicked  raised  from  the 
dead  to  sutFer  an  eternity  of  misery,  shouting  victory !  But  Paul, 
in  V.  57,  says,  E.  V.,  But  thanks  (be)  to  God,  which  giveth  us  the 
the  victory  through  our  Lord  Jesus  Christ.     Now  who  does  he 


336  THEOLOGY   OF   THE   BIBLE, 

mean  by  ns  ?  He  tells  in  1  Cor.  1:2;'  the  church  of  God,  .  .  .  them 
that  are  sanctified  in  Christ  Jesus.  The  Epistle  is  written  to  the 
Christians  at  Corinth,  And  all  the  Epistles,  of  Paul  and  others, 
are  written  to  Christian  brethren.  Hence,  when  it  is  said,  Rom. 
14  :  12,  Gr,,  '  Hence  therefore  each  of  us  concerning  himself  ?o^ow, 
a  word,  or,  a  report,  shall  give  to  God;'  and,  2  Cor,  5:  10,  Gr., 
For  tous  pantas  hemas,  these  all  us  phanerothtlienai,  be  made  mani- 
fest, or,  rendered  known,  must  in  the  way  of  the  footstep  of  the 
Christ,  [i.  e,,  as  to  our  walk  in  the  Christ,]  in  order  that  Jcomisttai, 
may  obtain,  or,  recover,  each,  those  dia,  through,  the  soma,  in  re- 
spect to  those  which  he  transacted,  whether  good,  whether  defect- 
ive, or,  incomplete,  or,  bad  ;  and  the  E.  V.  of  1  Cor.  3 :  13,  14,  15 ; 
us,  and  we,  in  those  and  like  passages  in  the  Epistles,  mean,  the 
saints  who  are  addressed  in  the  several  epistles.  These  holies  did 
not  claim  to  do  nothing  but  good.  And  Paul,  in  1  Cor.  12  :  27,  28, 
29,  30,  31,  speaks  of  different  gifts  to  the  saints.  And  in  his  differ- 
ent degrees  of  glory  for  those  who  will  be  raised,  in  1  Cor.  15:  41, 
42,  he  plainly  indicates  that  he  expects  a  better  resurrection,  a  re- 
surrection to  more  glory,  than  that  of  some  of  the  brethren  in  Christ 
will  be.  And  through  whom  does  Paul  tell  us  this  victory  over  the 
grave  will  be?  It  is,  'the  victory  through  our  Lord  Jesus  Christ,' 
Did  the  Christ  die  to  raise  the  wicked  dead  to  an  eternity  of  mis- 
ery ?  Would  he  call  on  them  to  shout  victory  over  being  raised  to 
life  again  for  such  a  fate  ?  I  once  asked  a  Bishop  of  the  Episcopal 
church  if  there  would  have  been  any  resurrection  at  all,  of  any  one, 
if  the  Christ  had  not  died  and  been  raised  from  the  dead.  He 
answered  promptly,  No,  I  as  promptly  replied  :  Bishop,  that  an- 
swer covers  the  whole  ground.  I  subsequently  stated  to  a  profes- 
sional brother  of  high  standing,  a  member  in  full  communion,  and 
an  officer  in  one  of  our  churches,  and  of  course  Orthodox,  the  ques- 
tion I  had  put  to  the  Bishop,  and  the  Bishop's  answer.  Whereupon 
my  professional  brother  said :  A  lawyer  would  have  given  a  differ- 
ent answer,  I  asked  him,  what  the  lawyer's  answer  would  have 
been.  He  unswered :  '  I  should  have  said :  it  was  decreed  that 
Christ  should  die  and  be  raised  from  the  dead.'  I  immediately 
asked :  For  what  purpose  ?  He  gave  no  answer :  he  saw  he 
could  give  none.  The  question :  For  what  purpose  ?  brought  him 
at  once  to  the  question :  Did  Christ  die  to  raise  the  wicked  to  life 
again  to  suffer  an  eternity  of  misery  ?  Even  a  lawyer's  tongue  was 
struck  dumb  by  the  question  :  For  what  purpose  ?  No  answer  can 
be  given  to  the  question  but  the  answer  the  Bishop  gave.  And  my 


THEOLOGY    OF   THE   BIBLE.  337 

reply  to  the  Bishop,  that  his  answer,  No,  covered  the  whole  ground, 
is  shewn  to  be  right  by  the  lawyer's  attempting  another  answer, 
and  his  failing  to  reply  to  my  second  question :  For  what  purpose  ? 
Paul  answers  the  question  just  as  the  Bishop  did.  In  1  Cor.  15 : 
14,  he  says:  Gr.,  But,  or.  Indeed,  if  Christ  not  be  awakened,  or, 
raised  up,  vain,  or,  futile,  then  to  Jcerugma,  that  which  is  an- 
nounced, or,  heralded,  by  us ;  [for,  me  ;]  vain,  or,  futile,  indeed  kai, 
also,  the  faith  of  you  ;  v.  18,  Then  Jcai,  also,  hoi,  those,  lain  down 
to  rest,  or,  laid  to  sleep,  in  Christ  apolonto,  are  destroyed  totally, 
are  lost,  or,  perished. 

Some  years  ago.  Professor  Wiley,  a  D.  D.,  preached  in  the 
church  I  then  attended,  and  in  his  sermon  gave  the  E.  V.  of  1  Cor. 
15  :  42,  43,  and  applied  them  to  the  resurrection  of  the  righteous. 
He  then  said :  We  are  not  told  how  the  wicked  are  raised.  No, 
thought  I ;  for  we  are  not  told  that  the  wicked  are  raised  at  all. 
But,  further,  the  E.  V.  in  v.  42  is,  '  the  resurrection  of  the  dead.'' 
This  D.  D.,  therefore,  did  not  take  this  language  to  mean,  the  re- 
surrection of  all  the  dead ;  and  in  this  he  was  right :  he  applied 
the  language  to  the  righteous  only ;  and  in  this  he  was  right.  But 
he  did  not  tell  us  from  what  passage  of  Scripture  he  would  get  the 
resurrection  of  the  wicked;  he  not  finding  that  idea  in  the  words 
'the  resurrection  of  the  dead' used  here.  The  language,  ' It  is 
sown,'  in  v.  42  and  43,  is  as  broad  as,  and  covers  all  that  is  covered 
by,  '  the  resurrection  of  the  dead,'  in  v.  42  ;  so  that  if  any  say  that 
this  latter  language  means  all  the  dead,  then  Paul  is  made  to  say 
that  the  wicked  will  be  raised  in  glory.  What  would  this  Profes- 
sor, or  any  other  D.  D.  say  is  meant  by  the  E.  V.  '  resurrection  of 
the  dead'  in  Heb.  6:2?  I  presume  they  would  say  it  means  all 
the  dead :  but  there,  too,  the  Gr.  is,  anastasis  neJcron,  a  raising  up 
of  dead.  In  many  other  instances  the  E.  V.  gives  '  resurrection  of 
the  dead^  where  the  Gr.  article  is  not  used. 

I  proceed  now  with  Milton.  At  p.  367  he  says,  "Thus  far 
proof  has  been  given  of  the  death  of  the  whole  man.  But  lest  re- 
course should  be  had  to  the  sophistical  distinction,  that  although 
the  whole  man  dies,  it  does  not  therefore  follow  that  the  whole  of 
man  should  die,  I  proceed  to  give  similar  proof  with  regard  to 
each  of  the  parts,  the  body,  the  spirit,  the  soul.  First,  then,  as  to 
the  body,  no  one  doubts  that  it  suffers  privation  of  life."  As  to 
the  spirit  he  says,  "  The  Preacher  himself,  the  wisest  of  men,  ex- 
pressly denies  that  the  spirit  is  exempt  from  death:  Eccl.  3  :  19, 
20, '  as  the  beast  dieth,  so  dieth  the  man ;  yea,  they  have  all  one 
22 


338  THEOLOGY   OF   THE   BIBLE. 

breathy ...  all  go  unto  one  place ! '  And  in  v.  21  he  [the  Preacher]  con- 
clemus  the  ignorance  of  those  who  venture  to  affirm  that  the  way  of 
the  spirits  of  men  and  of  heasts  after  death  is  djiferent :  'who  know- 
eth  the  S2nrit  of  man,  an  surstim  aseendat,  whether  it  goeth  upward  ? ' 
Psal.  146  :  4,  '  His  breath  goeth  forth  ;  he  returneth  to  his  earth ;  in 
that  very  day  his  thoughts  perish.'  JSTow  the  thoughts  are  in  the 
mind  and  the  spirit,  not  in  the  body.  1  Cor.  5:5,  'that  the  spint 
may  be  saved  in  the  day  of  the  Loi-d  Jesus  : '  the  apostle  does  not 
say  '  in  the  day  of  death,'  but  '  in  the  day  of  the  Lord.' "  Milton 
gives  here  but  a  part  of  Eccl.  3  :  21,  giving  only, '  who  knoweth 
the  S2nrit  of  man,  an  sursum  ascendat,  whether  it  goeth  uj^ward  ? ' 
The  version  he  cites  here,  and  elsewhere,  is  the  Latin  version.  I 
think  it  proper  to  give  here  the  Heb.  of  the  whole  of  that  verse: 
it  is,  '  who  hnoweth  ru-ach,  the  breath — spirit — of  sons  of  men,  whe- 
ther goeth  it  upward,  u,  or,  or,  and,  ru-ach  of  beast,  whether  goeth 
down  it  downward  to  earth  ?'  The  emphasis  is  on  the  words  loho 
knoweth ;  for  in  the  Heb.  the  interrogatory  form  is  used  for  denial, 
as  we  have  seen  ;  and  who  hnoweth,  &c.,  here  is  equivalent  to  a  de- 
nial that  the  ru-ach  of  man  goeth  any  differently  from  the  ru-ach 
of  beast :  the  Preacher,  in  v.  19,  having  said,  that  men  and  beasts 
have  all  one  ru-ach,  Gr.,  pneuma :  the  Lat.  is,  all  spirant,  breathe, 
or,  fetch  breath,  alike  ;  the  Douay  is,  all  things  breathe  alike;  the 
Ital.  is,  e,  yea,  all  have  one  same  Jiato,  breath ;  E,  V.,  yea,  they 
have  all  one  breath :  and  the  Preacher  having  said,  in  v.  20,  E.  V., 
'  All  [i,  e.,  man  and  beast,]  go  unto  one  place,  all  are  of  the  dust, 
and  all  turn  to  dust  again.'  But,  praised  be  God,  there  is  this  dif- 
ference between  men  and  beasts,  that  there  is  a  promise  of  resur- 
rection to  a  life  eternal  to  men  who  die  in  Christ.  AVe  thus  see, 
that  Milton,  in  using  spirit  and  breath  as  meaning  the  same,  has  the 
authority  of  the  Lat.,  the  Douay,  the  Ital.,  and  the  E.  V.,  they  all 
giving  breath  for  the  Heb.  ru-ach,  Gr.,  pnemna,  in  v.  1 9. 

Milton  then  proceeds  thus:  "Lastly,  there  is  abundant  testi- 
mony to  prove  that  the  sard,  whether  we  understand  by  this  term 
the  whole  human  composition,  or  whether  it  is  to  be  understood  as 
synonymous  with  the  spirit,  is  subject  to  death,  natural  as  well  as 
violent.  Numb.  23 :  10,  'let  me,  Lat.,  my  anima,  die  the  death  of 
the  righteous.' "  And  he  cites  Job  33 :  18  from  the  E.  V.  And  he  cites 
Job  36  :  14  thus,  'they  Lat.,  anima  of  them,  die  in  youth.'  And 
he  cites,  giving  the  words  of  the  E.  V.,  Ps.  22  :  20 ;  89  :  48.  And 
Ps.  94:  IV,  'ray  soul  had  almost  dwelt  in  silence.'  "Hence  man 
himself,  when  dead,  is   spoken  of  under  the  name  pf '  the  souL'  " 


THEOLOGY   OF   THE   BIBLE.  339 

And  he  gives  the  E.  V.  of  Lev.  19  :  28 ;  21 :  1,  11 ;  Isai.  38:  17.  He 
then  says,  "  The  just  and  sufficient  reason  assigned  above  for  the 
death  of  the  soul,  is  the  same  which  is  given  by  God  himself,  Ezek. 
18 :  20,  '  the  soul  that  sinneth,  it  shall  die : '  and  therefore,  on  the 
testimony  of  the  prophet  and  the  apostle,  as  well  as  of  Christ  him- 
self, the  soul  even  of  Christ  was  for  a  short  time  subject  unto  death 
on  account  of  our  sins;  Ps.  16  :  10,  compared  with  Acts  2  :  27,  31." 
He  gives  the  E.  V.  words  in  Ps.  16:  10,  giving  the  word  neither 
between  the  clauses.  We  have  seen  that  the  Heb.  has  no  word  at 
all  between  the  clauses.  And  he  cites  Mat.  26 :  38,  giving  the 
E.  V.  words  there.  The  Heb.,  Gr.,  Lat.,  Ital.,  Douay  of  the  Old 
Testament,  and  Rheims  of  the  New,  of  all  the  above  verses,  will  be 
found  in  their  places  in  the  preceding  pages.  He  then  cites  passa- 
ges which  speak  of  resurrection,  and  says,  they  shew  that  souls 
were  in  the  grave.  He  then  examines  passages  on  which  "  those 
who  assert  that  the  soul  is  exempt  from  death  principally  found 
their  belief;"  and  among  the  rest.  Mat.  10  :  28.  He  answers  them 
all  conclusively.  He  answers  Mat.  10:28  (giving  the  words  in 
the  E.  V.,)  thus :  "  the  body  cannot  die  as  being  in  itself  a  thing- 
inanimate  :  the  body  therefore,  as  is  common  in  Scripture,  must  be 
taken  for  the  whole  human  composition ;  the  soul,  for  that  spiritual 
life  with  which  we  shall  be  clothed  after  the  end  of  the  world,  as 
appears  from  the  remainder  of  the  verse,  and  from  1  Cor.  15  :  44." 

It  affords  me  pleasure,  after  giving  from  so  gi'eat  an  authority 
the  meaning  of  Mat.  10 :  28,  to  refer  the  reader  to  the  rendering 
before  given  of  it  in  its  place,  and  to  the  remarks  there  made. 

In  Philipp.  1  :  23,  the  E.  V.  is,  '  having  a  desire  to  depart,  and 
to  be  with  Christ.'  The  Gr.  is,  '  the  longing  having  for  the  analu- 
sai,  to  loose,  untie,  weigh  anchor,  set  sail,  and  with  Christ  einai,  to 
exist.'  Milton,  p.  375,  quotes  the  Lat.  'having  desire  dissolvi/^ 
he  renders  the  Lat.  '  having  a  desire  for  dissolution ; '  and  says, 
"  the  Gr.  analusai  signifies  anything  rather  than  dissolution."  And 
as  to  the  E.  V.  words,  '  to  be  with  Christ '  he  says,  "  that  is,  at  his 
appearing,  which  all  the  believers  hoped  and  expected  was  then 
at  hand.  In  the  same  manner  one  who  is  going  on  a  voyage  de- 
sii'es  to  set  sail  and  to  arrive  at  the  destined  port,  such  is  the  order 
in  which  his  wishes  arrange  themselves,  omitting  all  notice  of  the 
intermediate  passage.  If,  however,  it  be  true  that  there  is  no  time 
without  motion,  which  Aristotle  illustrates  by  the  example  of  those 
who  were  fabled  to  have  slept  in  the  temj^le  of  the  heroes,  and 
who,  on  awaking,  imagined  that  the  moment  in  which  they  awoke 


340  THEOLOGY   OF  THE   BIBLE. 

had  succeeded  without  an  interval  to  that  in  which  they  fell  asleep ; 
how  much  more  must  intervening  time  be  annihilated  to  the  de- 
parted, [for,  the  dead,]  so  that  to  them,  to  die  and  to  be  with  Christ 
will  seem  to  take  place  at  the  same  moment  ?  Christ  himself,  how- 
ever, expressly  indicates  the  time  at  which  we  [believers,  of  whom 
Milton  was  one,]  shall  be  with  him ;  John  14  :  3,  [citing  it  from 
the  E.  V.,]  'if  I  go  and  prepare  a  place  for  you,  I  will  come  again 
and  receive  you  unto  myself;  that  where  I  am,  there  ye  may  be 
also."  The  Gr.  verb  analuo,  whence  analusai  in  Philipp.  1 :  23,  is 
defined,  to  loose,  to  untie,  to  undo,  the  fastenings  of  a  cable  ;  to 
dissolve,  to  destroy  ;  to  abolish,  annul ;  to  loose  the  anchor,  weigh 
anchor,  set  sail.  The  Lat,  verb  dissolvo,  whence  dissolvi  in  that 
verse,  is  defined,  to  loose,  unbind,  dissolve,  disannul,  cause  to  die. 

Whately,  p.  84,  brings  together  the  passages  in  1  Thess.  4:13, 
14,  where  Paul  speaks  of 'them  which  are  asleep;'  and  in  v.  14, 
'  them  which  sleep  in  Jesus,'  and  the  passage  in  1  Philipp.  1 :  23, 
given  above ;  citing  it  in  the  words  of  the  E.  V. ;  and  says  :  Some 
perhaps  have  found  a  difficulty  in  reconciling  these  expressions  of 
Paul.  And  on  p.  85  he  says  :  These  expressions  may  be  reconciled 
together  on  the  supposition  of  a  state  of  sleep  between  death  and 
the  resurrection.  If,  says  he,  a  sincere  Christian  wei'e  asked  what 
he  thought  of  the  condition  of  some  deceased  friends  who  had  lived 
and  died  in  the  faith,  he  would  of  course  reply,  "  they  '  sleep  in 
Jesus ;'  we  must  not  regard  them  as  at  this  moment  actually  en- 
joying their  reward  ;  but  neither  must  we  'sorrow  as  those  who 
have  no  hope  ; '  on  the  contrary,  we  must  fully  trust  that  they  will 
be  raised  up  to  immortal  happiness  at  the  last  day."  He  then  pro- 
ceeds :  "  If  again  this  same  man  were  himself  seemingly  at  the 
point  of  death  in  some  painful  disease,  and  were  asked  what  he 
thought  of  his  own  prospects,  he  would  be  likely  to  answer,  '  I  long 
to  be  released  from  my  sufiei-ings,  and  '  to  be  with  Christ ; '  for  I 
believe  that,  to  my  own  perceptions,  the  instant  death  closes  my 
eyes,  I  shall  be  awakened  by  the  last  trump, — the  summons  to  meet 
my  Lord.  And  though,  in  relation  to  you  the  survivors,  my  dying 
this  hour  or  a  year  hence  makes  no  difterence  as  to  the  time  when 
that  day  shall  arrive,  to  me  it  makes  all  the  difierence :  . .  relatively 
to  me,  it  does,  to  all  practical  purposes,  come  the  sooner,  the  sooner 
I  am  released  from  the  burden  of '  this  earthly  tabernacle.' "  And 
further  on  he  says :  "  It  is  thus  then  that  the  Apostle  Paul,  or  any 
other  sincere  Christian  would  express  himself,  supposing  him  to  have 
such  a  belief     And  just  thus  it  is  that  Paul  does  express  himself. 


THEOLOGY   OF   THE   BIBLE.  341 

When  he  is  administering  comfort  to  the  survivors  respecting  their 
brethren  who  have  departed  in  the  Lord,  he  always  speaks  of  them 
as  '  asleep.' .  .  .  On  the  other  hand,  when  he  speaks  of  his  eager 
longing  '  to  depart  and  to  be  [it  is  the  substantive  verb,  to  exist,] 
with  Christ,'  he  is  speaking  of  himself,  solely,  without  any  refer- 
ence to  the  perceptions  and  feelings  of  the  survivors,  but  only  to  his 
own,  Now  in  respect  of  his  own  perceptions,  the  moment  of  his 
breathing  his  last  in  this  world  would  be,  as  has  been  said,  instant- 
ly succeeded  (on  the  supposition  of  total  insensibility  during  the 
interval)  by  that  of  his  awakening  in  the  presence  of  his  Lord." 

I  now  give  further  extracts  from  Milton.  At  p.  377  he  cites 
1  Pet.  3  :  19,  thus:  '  by  which  also  he  went  and  preached  to  the 
spirits  that  are  in  prison,'  literally,  says  he,  "  in  guard,  or,  as  the 
Syriac  version  renders  it,  in  sepulchro,  in  the  grave,  which  means 
the  same ;  for  the  grave  is  the  common  guardian  of  all  till,  &c. 
What  therefore  the  apostle  says  more  fully  in  ch,  4:6,'  For  this 
cause  was  the  gospel  preached  also  to  them  that  are  dead,'  he  ex- 
presses in  this  place  [ch.  3  :  1 9]  by  a  metaphor,  '  the  spirits  that 
are  in  guard ; '  it  follows,  therefore,  that  the  spirits  are  dead."  '  To 
them  that  are  dead,'  in  the  E.  V.  of  4 :  6,  means,  of  course,  to 
Ihem  that  are  now  dead.  The  preaching  referred  to  was  done  to 
the  antediluvians,  then  dead,  while  they  were  living ;  and  the 
Preacher  was  Noah,  called  that '  Preacher  of  righteousness.'  There 
is  no  Gr.  in  4  :  6  for  '  that  are,'  the  Gr.  is,  simply,  neJcrois,  in  the 
dative  ;  but  '  that  are '  is  to  be  supplied,  as  we  see  '  are,'  '  shall  be,' 
&c.,  supplied,  all  through  the  E.  V. ;  and  the  E.  V.  supplies  '  that 
are '  in  that  verse.  Why  did  not  the  E.  V.,  as  does  Milton,  supply 
'that  are 'in  3;  19,  where  the  Gr.  is  Hois  pneumasi,  to  those 
breaths,  spirits,  that  are,'  i.  e.,  that  are  now,  enphulaJce,  in  guard, 
i.  e.,  in  the  grave.  The  Gr.  tois  hefore  pneicmasi,  in  3  :  19,  requires 
more  strongly  the  supplying  '  that  are '  than  the  single  word  nekrois 
in  4  :  6  :  and  tois  pnewnasi,  to  those  breaths,  spirits  (that  are  now 
in  the  grave),  is  equivalent  to  en-phsh  mt,  breath,  soul,  dead;  Gr. 
psuche  ended ;  for  which,  as  we  have  seen,  the  E.  V.  gives  dead 
body,  in  the  Old  Testament.  And  in  life,  pneuma,  bi-eath,  spirit, 
is  used  for  person,  as  is  psuche  ;  thus  in  1  John  4:2,'  every  pneu- 
ma, breath,  that  confesseth  that  Jesus,  &c. :  and  v.  15,  'whoso- 
ever shall  confess  that  Jesus,  &c.'  Now  I  suppose  that  most  read- 
ers of  the  E.  V.  get  the  notion  that  the  Orthodox  soul, — spirit — of 
Christ,  while  he  lay  dead  in  the  sepulchre,  went  and  preached  to 
the  Orthodox  souls, — spirits — ghosts — in  the  Presbyterian  Hell,  or 


342  THEOLOGY    OF   THE   BIBLE, 

in  Episcopacy's  intermediate  place  of  "  departed  souls, — spirits, — 
ghosts,"  where,  as  Ejiiscopacy  says,  all  such  its  entities  are.  Does 
Presbyterianism  hold  that  its  bad  spirits  in  its  hell  can  be  released 
and  taken  to  its  heaven,  by  professing  faith  in  the  Christ  ?  !  Does 
Episcopacy  hold  that  its  bad  spirits  in  the  intermediate  place  it  as- 
signs to  all  its  spirits,  good  and  bad,  can,  by  professing  faith,  be 
jjrepared  for  its  heaven  ?  We  thus  see  that  the  idea  which,  no 
doubt,  some  get  from  the  E.  V.  of  3  :  19,  'by  which  also  he  went 
and  preached  unto  the  spirits  in  prison,'  is  simply  absurd :  we 
might  say,  ridiculously  so,  were  it  not  for  the  gravity  of  the  subject 
we  are  dealing  with. 

Whately,  p.  63,  says :  "  The  passage  in  1st  Peter,  about  '  preach- 
ing to  the  spirits  in  prison,'  has  been  supposed  to  allude  not  only 
to  the  conscious  state  of  departed  spirits,  but  even  to  Christ's  hav- 
ing visited,  in  the  interval  between  his  death  and  resurrection,  the 
souls  of  those  who  perished  in  Noah's  flood.     But  this  seems  to 
me  a  very  unlikely  interpretation."     At  page  65  he  gives  the  in- 
terpretations of  three  different  Bishops :  Hall ;  Archbishop  Seeker, 
and  Bishop  Pearson.     Before  giving  these  I  will  render  the  Gr.  of 
V.  18  and  19  :  v.  18  is.  For  kai,  also,  or,  even,  Christ  once  for  all, 
or,  once  only,  on  account  of  sins  suffered,  a  just  for  unjust,  in  order 
that  us  he  might  lead  to  God,  thanatotheis,  [passive  participle,]  be- 
ing put  to  death,  in  flesh,  [i,  e,,  in  living  person  ;  for  flesh  without 
life  can't  die,]  zoopoiWieis,  [passive  participle,]  being  reanimated, 
or,  restored  to  animation,  but,  to  peneumaU,  [dative,]  by  the  breath, 
— spirit ;  [i.  e,,  by  the  breath  of,  proceeding  from,  God  ;]  v.  19,  en, 
through,  which  Jcai,  also,  to  those  ^:)wewm«s?,  breaths, — spirits — in 
guard,  [i,  e,,  that  are  now  in  guard,  in  the  grave,]  poreutheis,  [pas- 
sive participle,]  being  sent,  [i.  e.,  his  gospel,  as  before  seen,]  he  [i.  e., 
his  gospel,  the  Messiah, — the  Christ — to  come]  was  a  herald,  or, 
was  heralded.     [How  ?  By  Noah,  as  we  shall   see,]     I  now  give 
Bishop  Hall's  interpretation,  as   quoted  by  Whately,     "  By  the 
power  of  which  divine  Spirit  of  his,  long  before  his  manifestation 
in  the   flesh,   He  came  to  the  old  world ;  and  by  the  mouth  of 
Noah,  that  'preacher  of  righteousness,'  spoke  to  them  whose  spirits 
are  now  fast  prisoned  in  hell,"    Archbishop  Seeker's  interpretation 
is  quoted  thus  :  " '  The  spirits  in  prison,'  to  whom  St,  Peter  saith, 
tliat  Christ  '  by  his  spirit  preached,'  he  saith  also  were  those  '  which 
were  disobedient,  when  the  long  suffering  of  God  waited  in  the 
days  of  Noah.'     And  therefore  Christ's  '  preaching  to  them  by  his 
Spirit '  probably  means,  his  exciting  by  his   Spirit,  which  '  strove  ' 


THEOLOGY    OF    THE   BIBLE.  343 

with  them  for  a  time,  Gen.  G  :  3,  that  patriarch  [Noah]  to  be  '  a 
preacher  of  righteousness'  among  them,  as  the  same  Apostle  in  his 
other  Epistle  calls  him,  2  Pet.  2  :  5.  But  not  hearkening  to  him 
then^  they  are  now  in  prison,  reserved  for  the  sentence  of  the  last 
day."  Bishop  Pearson's  interpretation  is  quoted  thus  :  "  The  plain 
interpretation  of  this  passage  is  the  true  one,  namely,  that  Christ 
did  preach  unto  those  men  who  lived  before  the  flood,  even  while 
they  lived,  and  consequently  that  He  was  before  it.  For  though 
this  was  not  done  by  an  immediate  act  of  the  Son  of  God,  as  if  He 
j^ersonally  had  appeared  on  earth,  and  actually  preached  to  that 
old  world,  but  by  the  ministry  of  a  Prophet,  by  the  sending  of 
Noah,  a  '  preacher  of  righteousness  ; '  yet  to  do  anything  by  an- 
other, not  able  to  perform  it  without  Him,  as  much  demonstrates 
the  existence  of  the  principal  cause,  as  if  He  did  it  of  Himself 
without  any  intervening  instrument."  The  reader  perceives  how 
much  of  each  of  these  three  interpretations  is  due  to  Orthodoxy. 

These  interpretations  all  admit,  that  the  preaching  was  done  to 
the  living  antediluvians.  And  all  admit  that  it  was  not  Christ  that 
preached  to  them,  but  Noah.  Hall  says  :  "  By  the  power  of  which 
divine  Spirit  of  his,  he  came  to  the  old  world,  and  by  the  mouth 
of  Noah  spake  to  them,"  &c.  Seeker  says :  "  Christ's  '  preaching 
to  them  by  his  Spirit'  probably  means,  his  exciting  by  his  Spirit 
that  patriarch  to  be  '  a  preacher  of  righteousness'  among  them." 
Pearson  says,  Christ  did  not  personally  appear  on  earth,  and  actu- 
ally pi-each  to  that  old  world;  but  that  he  preached  to  them  by 
Noah  ;  which,  he  says,  demonstrates  the  existence  of  the  principal 
cause,  and  is  equivalent  to  preaching  to  them  himself. 

Now  that  God,  not  the  Christ,  was  the  principal  cause,  is  shewn 
both  by  the  last  clause  of  v.  18,  and  by,  Gen.  6  :  3,  cited  by  Seeker. 
By  whose  pyieiima,  breath, — spirit — was  Christ  reanimated,  re- 
stored to  animation,  as  said  in  v.  18  ?  Certainly  by  the  pneuma 
of  God.  Numberless  texts  say,  God  raised  him  from  the  dead. 
And  as  to  the  few  passages  in  the  E,  V.  which  say,  he  rose  from 
the  dead,  if  that  were  the  true  rendering,  they  don't  shew  that  he 
rose  of  himself,  any  more  tlian  Paul's  words  in  1  Cor.  15:  16,  'if 
dead  rise  not '  shew  that  dead  rise  of  themselves.  '  He  rose '  is 
perfectly  consistent  with  '  God  raised  him : '  he  rose  by  God's 
enabling  him  to  rise.  But  '  he  rose  of  himself  is  flatly  contradic- 
tory to  '  God  raised  him.'  In  Gen.  6 :  3,  cited  by  Seeker,  using 
the  word  '  strove,'  from  the  E.  V.  '  strive'  in  that  verse,  the  Heb. 
is.:  And  said  Jehovah :  la  idwi,  not  shall  remain,  or,  abide,  ru-ach, 


344  THEOLOGY   OF   THE  BIBLE. 

a,  or,  the,  breath,  of  [i.  e.,  proceeding  from]  me  in  adm^  man,  loulm^ 
to  hidden  time,  or,  long,  or,  in  perpetuity  ;  for  that  he  hshr^  flesh, 
or,  a  flesh  ;  [i.  e.,  merely  flesh  with  the  breath  of  life  in  him  ;  for 
the  first  pai't  of  the  verse  shews  that  the  breath  of  life  was  in  them; 
else  it  could  not  remain  in  them ;]  u^  but,  or,  yet,  shall  be  days 
of  him  hundred  twenty  years,  [This  last  clause  explains  the 
whole  verse.  A  hundred  and  twenty  years  was  allowed  before  the 
antediluvian  race  should  be  utterly  destroyed,  except  Noah,  &c.] 
The  Gr.  is,  .  .  .  0|j  me.  Jcatameine,  not  shall  remain,  or,  abide,  the 
pneuma,  breath,  of  me  in  these  men  for  ever,  through  the  to  be 
them  fleshs  :  [i.  e.,  because  they  are  fleshs  :]  shall  be,  but,  the  days 
of  them  hundred  twenty  years  :  Lat.,  And  said  God  :  non  perma- 
7iebit,  not  shall  remain,  my  spiritus,  breath,  in  man  for  ever,  because 
caro,  flesh,  or,  a  flesh,  he  is,  &c. :  Douay,  And  God  said :  my  sjnrit 
shall  not  remain  in  man  for  ever,  because  he  is  flesh,  and  his  days, 
&c.  There  is  a  note  in  the  Douay  to  this  verse,  thus  :  "  The  mean- 
ing is,  that  man's  days,  which  before  the  flood  were  usually  900 
years,  should  now  be  reduced  to  one  hundred  and  twenty  years. 
Or,  rather,  that  God  would  allow  men  this  term  of,  &c.,  for  their 
repentance  and  conversion,  before  he  would  send  the  deluge."  The 
Ital.  of  the  verse  is,  And  the  Lord  said :  My  Spirit  shall  not  strive 
perpetually  with  the  men,  for  also  they  are  not  other  than  flesh ; 
and  the  term,  or,  limit,  of  them  shall  be  hundred  twenty  years. 
The  E.  V.  is.  And  the  Lord  said.  My  Spirit  shall  not  always  strive 
with  man,  for  that  he  also  (is)  flesh :  yet  his  days  shall  be  a  hun- 
dred and  twenty  years,  Gesenius,  under  the  verb  dun,  the  verb 
used  in  the  verse,  gives  the  Heb.  words,  and  says  :  "  Well  render- 
ed according  to  the  sense  by  the  ancient  versions,  as  the  Septuagint, 
o||  7ne  hatameine  ;  Lat.,  non permanebit  ^  Syriac,  and  Arabic,  shall 
not  dwell." 

It  is  thus  made  plain,  that  it  was  through,  or,  by  means  of,  the 
pneuma  proceeding  from  God,  the  same  by  which  the  Christ  was 
reanimated,  made  alive  again,  that  Noah  preached  to  the  antedilu- 
vians: as  in  1  Cor.  12  :  3  we  have,  Gr,,  speaking  en,  through,  by 
means  oi,  pneuma,  a  breath,— spirit-of  [i.  e.,  proceeding  from]  God, 
....  except  en,  through,  piieumati  Jiagio,  a  breath  holy  :  Rheims, 
but  by  the  Holy  Ghost :  E,  V.,  the  same.  Whereas  all  these  three 
Bishops  will  have  it,  that  it  was  Christ,  by  his  Spirit,  who  preach- 
ed to  the  antediluvians  by  the  mouth  of  Noah. 

Milton  next  gives  Rev.  6  :  9,  from  the  E.  V.,  thus :  '  I  saw  under 
the  altar  the  souls  of  them  that  were  slain,'  &c. :  and  answers  it 


THEOLOGY   OF   THE   BIBLE.  345 

thus :  "  I  answer,  that  in  the  Scripture  idiom  the  soul  is  often  put 
for  the  Avhole  animate  body." 

He  next  gives  Luke  23  :  43,  from  the  E.  V. :  '  To-day  thou  shalt 
be  with  me  in  paradise ; '  and  answers  it.  As  I  shall  give  hereafter 
what  I  think  is  plainly  the  meaning  of  paradise  here,  I  will  defer 
till  then  Milton's  answer. 

He  next  gives  Luke  23  :  46,  from  the  E.  V. :  '  Jesus  said : 
Father,  into  thy  hands  I  commend  my  spirit ; '  and  answers :  "  But 
the  spirit  is  not  therefore  separated  fi'om  the  body,  or  incapable  of 
death;  for  David  uses  the  same  language  Psal.  31 :  5,  although  he 
was  not  then  about  to  die :  '  into  thine  hand  I  commit  my  spirit,' 
while  it  was  yet  abiding  in,  and  with  the  body."  He  cites  Ps.  31 : 
5,  also,  from  the  E.  Y.  The  Gr.  word  is  the  same  in  Ps.  31  :  5  as 
in  Luke  23 :  A:&,  parathesomai^  for  which  the  E.  V.  has  commend  m 
Luke  23  :  46,  and  commit  in  Ps.  31  :  5.  Milton  proceeds :  "  So 
Stephen,  Acts  7 :  59,  'Lord  Jesus,  receive  my  spirit  .  .  .  and  when 
he  had  said  this,  he  fell  asleep.'  It  was  not  the  bare  spirit  divested 
of  the  body  that  he  commended  to  Christ,  but  '  the  whole  spirit 
and  soul  and  body,'  as  it  is  expressed  1  Thess.  5  :  23."  The  Gr.  in 
Acts  V:  59  is,  ^kurie  lesou,  Proprietor,  or.  Lord,  of  Jesus,  receive 
the  pneum,a,  breath,  of  me  ; '  i.  e.,  to  give  it  back  to  me  again.  At 
Luke  9 :  20  we  have,  E.  V.,  the  Christ  of  God.  And  Luke  4  :  34, 
Gr.,  ho,  that,  or,  the,  hagios,  consecrated,  dedicated  to  religious 
purposes,  pure,  or,  holy,  of  God  :  Rheims,  and  E.  V.,  the  Holy  one 
of  God.  And  Acts  3  :  14,  the  hagion  and  just :  Rheims  and  E.V., 
the  Holy  One  and  the  just.  And  Acts  2  :  36,  Gr.,  .  .  .  God  made 
that  same  Jesus  whom  ye  crucified  kai,  both,  Jcurion,  Lord,  kai,  and, 
Christ.  And  Acts  13  :  23,  Gr.,  From  this  seed  God  according  to 
promise  I'aised  up  to  Israel  a  Saviour  Jesus.  And  Acts  13  :  35,  Gr., 
ton^  that,  or,  the,  hosion,  sanctified,  of  thee  :  Rheims,  thy  holy  one : 
E.  v.,  thine  Holy  One.  And  1  Cor.  3 :  23,  and  Christ  (is)  God's. 

Gesenius,  under  iheuhe,  the  Heb.  word  for  which  tTehovah  is 
given,  tells  us,  "  The  later  Hebrews,  for  some  centuries  before  the 
time  of  Christ,  either  misled  by  a  false  interpretation  of  certain 
laws,  Exod.  20:  7  ;  Lev.  24  :  11,  or  else  following  some  old  super- 
stition, regarded  this  name  as  so  very  holy  that  it  might  not  even 
be  pronounced  :"  citing  several  authors.  "  This  custom  was  already 
in  vogue  in  the  days  of  the  Septuagint  translators;  and  thus  it  is 
that  they  every  where  translate  iheiihe  by  the  kurios.^''  Other  wri- 
ters tell  us  the  same ;  and  the  reader  has  seen  that  the  Seiatuagint 
srives  kurios  where  the  Heb.  is  Jehovah.     This  substitution  of  ku- 


346  THEOLOGY   OF   THE   BIBLE. 

rios  for  Jehovah,  in  the  New  Testament,  and  the  giving  the  same 
word  kurios  for  Lord,  where  it  means  the  Christ,  is  well  calculated 
to  produce  confusion,  and  misapprehension.  In  Luke  23  :  46  Jesus 
himself  says :  '  Father,  into  thy  hands  I  commit  the  pneuma  of 
me.'  Was  not  Stephen's  breath  committed  to  the  same  Father  to 
whom  Jesus  committed  his  breath?  Milton  proceeds  :  '"Thus  the 
spirit  of  Christ  was  to  be  raised  again  with  the  body  on  the  third 
day,  while  that  of  Stephen  was  to  be  reserved  till  the  appearing  of 
the  Lord.  So  1  Pet,  4 :  1 9,  '  let  them  commit  the  keeping  of  their 
souls  (to  him)  in  well  doing.' "  The  verse  adds,  '  as  unto  a  faithful 
Creator.'  This  shews  that  it  was  to  the  Creator^  called  by  Jesus, 
in  Luke  23 :  46,  Father,  that  Jesus,  and  David,  and  Stephen,  com- 
mitted the  pneutna  of  them. 

Milton  next  gives  2  Cor.  5 :  1  to  20,  Avhere  Paul  speaks  of  •  our 
eai'thly  house' :  Read  the  verses  in  the  E.  V. ;  and  says,  "  It  is  suffi- 
ciently appai'ent,  however,  that  the  object  of  this  passage  is  not  to 
inculcate  the  separation  of  the  soul  from  the  body,  but  to  contrast 
the  animal  and  terrestrial  life  of  the  whole  man  with  the  spiritual 
and  heavenly.     Hence  in  the  first  verse  '  the  house  of  this  taber- 
nacle' is  opposed,  not  to  the  soul,  but  to  '  a  building  of  God,  an 
house  not  made  with  hands,'  that  is,  to  the  final  renewal  of  the 
whole  man,   as  Beza  also  explains  it,  whereby  '  we  are  clothed 
upon.'      [The   E.  V.   adds,  v.  2,    'with  an   house  which   is   from 
heaven']  '  being   clothed  .  .  .  not  naked,'  v.  3.     This  distinctly  ajD- 
pears  from  v.  4 :  'not  for  that  we  would  be  unclothed,  but  clothed 
upon,  that  mortality  might  be  swallowed  uj)  of  life.'    See  also  v.  5, 
'now  he  that  hath  wrought  us  for  the  selfsame  thing  is  God  ;'  not 
for  the  separation  of  the  soul  from  the  body,  but  for  the  perfecting 
of  both.     Wherefore  the  clause  in  the  eighth  verse,  '  to  be  absent 
from  the  body,  and  to  be  present  with  the  Lord,'  must  be  under- 
stood of  the  consummation  of  our  happiness  ;  and  '  the  body'  must 
be  taken  for  this  frail  life,  as  is  common  in  the  sacred  writers ;  or 
perhaps  to  be  '  at  home  in  the  body,  and  to  be  absent  from  the 
Lord,'  v.  6,  may  mean  nothing  more  than  to  be  entangled  in  world- 
ly affairs,  and  to  have  little  leisure  for  heavenly  things ;  the  reason 
of  Avhich  is  given  v.  7,  '  for  we  walk  by  faith,  not  by  sight :'  whence 
it  follows,  V.  8,  '  we  are  confident  and  willing  rather  to  be  absent 
from  the  body,  and  to  be  present  with  the  Lord  ;'  that  is,  to  re- 
nounce worldly  things  as  much  as  possible,  and  to  be  occupied 
with  heavenly.     The  ninth  verse  proves  still  more  clearly  that  the 
expressions  '  to  be  present'  and  '  to  be  absent '  both  refer  to  this 


THEOLOGY   OF   THE   BIBLE,  347 

life :  '  wherefore  we  labour  that  whether  present  or  absent,  we  may 
be  accepted  with  God:'  for  no  one  supposes  that  the  souls  of  men 
are  occupied  from  the  time  of  death  to  that  of  the  resurrection 
in  endeavours  to  render  themselves  acceptable  to  God ;  that  is  the 
employment  of  the  present  life,  and  its  reward  is  not  to  be  looked 
for  till  the  Second  coming  of  Christ."  "  The  same  sense  is  to  be 
ascribed  to  2  Pet.  1 :  13,  14,  15  ;  'as  long  as  I  am  in  this  taber- 
nacle,' *fcc.,  that  is,  in  this  life." 

I  have  now  the  pleasure  of  giving  the  views  of  the  distinguished 
and  Christian  John  Locke  on  this  subject,  in  his  Treatise  on  "  The 
Reasonableness  of  Christianity,"  which  I  never  saw  or  heard  of  be- 
fore a  friend  who  had  learned  from  me  how  I  read  the  Bible  men- 
tioned it  to  me. 

Locke  says :  "  Adam,  by  his  fall,  lost  bliss  and  immortality." 
And  again,  "  Christ  restores  to  us  what  we  lost  by  Adam."  And, 
citing  Gen.  2  :  17  thus:  'in  the  day  that  thou  eatest  thereof  thou 
shalt  surely  die,'  he  says :  "  Ecclesiastics  read  the  last  thou^  thy 
body  shall  die :  thou  is  used  twice  in  this  one  sentence,  and  must 
mean  the  same  thing  in  both  places.  If  therefore  the  last  thou  in 
the  sentence  meant  thy  hody^  the  first  thou  meant  the  same.  So 
that  the  reading  of  the  Ecclesiastics  would  be,  in  the  day  that  thy 
body  eateth  thereof  thy  body  shall  die."  Locke  proceeds  to  say  : 
"  A  law  requires  the  plainest  and  directest  words ;  yet  some  insist 
that  death  means  eternal  life  in  misery."  A  lawyer  would  add ; 
and  a  penal  law  requires  more  exact  precision  still. 

I  once  said  to  the  Princeton  Seminary  graduate  and  D.  D.  be- 
fore-mentioned, citing  this  verse  to  him :  You  say  this  means,  Ais      <  . 
body  shall  die.     Not  exactly  so,  said  he,  but  we  give  a  diiferent  | 
meaning  to  the  word  die.     He  stopped  there,  without  saying  what 
that  meaning  was.    No  doubt  the  thought  had  flashed  on  his  mind   ; 
that  the  words  were  spoken  to  Adam ;  and  he  was  unwilling  to 
apply  to  Adam  the  interpretation  which  Orthodoxy  gives  to  the  ' 
word  die  in  reference  to  the  wicked.     Soon  afterwards,  I  said  to 
another  Orthodox  clergyman :  You  interpret  the  word  die^  in  re- 
ference to  sinners,  to  mean,  to  live  forever  in  misery :  and  he  can- 
didly admitted  it.     Now  why  should  the  D.D.  hesitate  to  give  the 
Orthodox  interpretation  of  the  word  c?^■e  in  reference  to  Adam?  He 
was  the  great  transgressor  who  "  brought  death  into  the  Avorld  and 
all  our  woes;"  and  through  his  transgression  we  are   constituted 
prone  to  sin,  sinners,  and  made  subject  to  death.     Locke  gives  thou 
but  twice  in  Gen.  2:17.     It  is  used  three  times  :  .  .  .  thou  shalt 


348  THEOLOGY   OF  THE  BIBLE. 

not  eat  of  it :  for  in  the  day  that  thou  eatest  thereof  thou  shalt 
surely  die.  And  yet  a  class  of  men  who  assume  to  be  anointed 
teachers  presume  to  tell  us,  though  thou^  the  first  two  times  of  its 
occurrence  in  the  verse,  means,  as  they  must  admit,  the  whole  liv- 
ing man,  that  where  it  last  occurs  in  the  same  verse  it  means  thy 
hody  ! 

Locke  proceeds  to  say  :  "  It  is  insisted  further  by  some,  that 
thou  shalt  die  puts  man  under  the  necessity  of  sinning  continually, 
and  so  multiplying  the  provocation."  He  further  says  :  "  By  death 
I  understand  nothing  but  a  ceasing  to  be ;  under  which  death  they 
should  have  lain  forever,  had  it  not  been  for  the  redemption  by 
Jesus  Christ."  The  Gr.  word  is  en,  through,  Jesus  Christ.  Fur- 
ther on  Locke  says :  "  Adam  being  thus  turned  out  of  paradise,  and 
all  his  posterity  being  born  out  of  it,  the  consequence  of  it  was 
that  all  men  should  die,  and  remain  under  death  forever,  and  so  be 
utterly  lost."  And  again  :  "  The  wages  of  sin  is  an  exclusion  from 
that  happy  state  of  immortality,  and  brings  death,"  And  again : 
"Loss  of  immortality  is  the  portion  of  sinners."  His  words  "Loss 
of  immortality"  mean,  non-acquisition  of  immortality  from  the 
grave  ;  for  he  has  before  said,  "  Death  is  a  ceasing  to  be  ;  under 
which  death  they  should  have  lain  forever,  had  it  not  been  for 
the  redemption  by  Jesus  Christ."  And  Locke  makes  this  re- 
mark: "That  living  torment  is  worse  than  no  being  at  all 
[annihilation]  every  one's  sense  determines,  against  vain  philoso- 
phy and  foolish  metaphysics  ; — and  our  Saviour's  peremptory  de- 
cision has  put  it  past  doubt  that  one  may  be  in  such  an  estate,  that 
it  had  been  better  for  him  not  to  have  been  born  :"  [i,  e.  in  such  a 
state  of  misery  in  this  life,  with  nothing  but  annihilation  in  pros- 
pect.] As  to  annihilation,  some  pretend  to  say,  they  had  rather 
live  in  torment  forever  than  be  annihilated :  this  is  what  Locke  calls 
vain  philosoi^hy  and  foolish  metaphysics.  Others  say,  that  annihi- 
lation is  no  punishment  at  all.  Their  minds  have  so  long  groveled 
in  the  tear  of  the  Orthodox  hell  for  the  Orthodox  soul,  that  annihi- 
»  lation  seems  such  a  relief  that  they  think  it  no  punishment.  Though 
l/^  this  short  life  be  so  dear  to  all  that  every  sacrifice  it.  made  to  pre- 
serve it,  they  have  become  imable  to  comprehend  the  inestimable 
value  of  a  life  eternal  from  the  grave,  and  so,  unable  to  comprehend 
the  unspeakable  loss  of  it  by  annihilation  forever.  The  reader  of 
these  pages  has  found  the  system  of  the  Giver  of  all  good,  as  re- 
vealed in  his  word,  to  be  a  glorious,  heart-inspiring  and  heart-ele- 
vating system  ;  and  has  found  also  that  Locke  has  properly  charac- 


THEOLOGY   OF   THE   BIBLE.  349 

terized  it  by  his  title  to  his  Essay,  "  The  Reasonableness  of  Christi- 
anity."   Did  it  never  occur  to  men  who  preach  the  current  system, 
inherent  immortality,  and  consequent  eternal  conscious  misery  to 
the  wicked,  that  if  it  be  not  true  it  is  blasphemy  ?  How  is  it  that  at 
such  risk  they  are  willing  to  attempt  to  foist  their  system  into  the  / 
English  version  of  the  Bible  by  such  puerilities  as  have  been  no-j 
ticed,  including  that  of  Mr.  Barnes  ?     And  how  is  it  possible  that  1 
they  are  content  to  teach  such  a  system  while  ignorant  of  the  word ; 
of  God  as  written  in  the  original  Scriptures?     If  they  think  that; 
their  system  may  be  found  in  the  E.  V.,  do  they  hold  that  James's! 
Ecclesiastics  were  insj)ired — inbreathed — by  God  to  give  a  true 
translation  of  the  Scriptures  into  our  language?     If  they  will  read  1 
these  pages  they  will  find  how  much  mistaken  they  are  in  such  an  \ 
idea;  a^d  will  find  whence,  for  the  most  part,  those  Ecclesiastics    j 
got  their  version.  * 

I  have  before  mentioned  the  late  work  of  Archbishop  Whately, 
of  the  English  Church,  on  "  A  Future  State."  I  now  give  an  ex- 
tract from  it  on  the  doom  of  the  condemned,  p.  180-185  :  "  What 
that  doom  will  be,  whether  the  terms  in  which  it  is  commonly 
spoken  of  in  Scripture, — '  death,'  '  destruction,' '  perishing,'  &c.,  are 
to  be  understood  figuratively,  as  denoting  immortal  life  in  a  state 
of  misery,  or  more  literally,  as  denoting  a  final  extinction  of  exis- 
tence,— this  is  quite  a  difierent  question.  It  is  certain  that  the 
words,  'life,'  '  eternal  life,'  &c.,  are  always  applied  to  the  condition 
of  those,  and  of  those  only,  who  shall  at  the  last  day  be  approved 
as  '  good  and  faithful  servants,'  who  are  '  to  enter  into  the  joy  of 
their  Lord.'  '  Life '  as  applied  to  their  condition,  is  usually  under- 
stood to  mean  '  happy  life.'  And  that  theirs  will  he  a  happy  life, 
we  are  indeed  plainly  taught ;  but  I  do  not  think  we  are  anywhere 
taught  that  the  word  '  life '  does  of  itself  necessarily  imply  happi- 
ness. If  so,  indeed,  it  would  be  a  mere  tautology  to  speak  of  a 
'  happy  life ; '  and  a  contradiction,  to  speak  of  a  '  miserable  life ; ' 
which  we  know  is  not  the  case,  according  to  the  usage  of  any  lan- 
guage. In  all  Ages  and  Countries,  '  life,'  and  the  words  answering 
to  it  in  other  languages,  have  always  been  applied,  in  ordinary  dis- 
course, to  a  wretched  life,  no  less  properly  than  to  a  happy  one. 
Life,  therefore,  ia  the  received  sense  of  the  word,  would  apply 
equally  to  the  conditions  of  the  blest  and  of  the  condemned,  sup- 
posing these  last  to  be  destined  to  continue  forever  living  in  a  state 
of  misery.  And  yet,  to  their  condition  the  words  '  life '  and  '  im- 
mortality '  never  are  applied  in  Scripture.     If  therefore  we  suppose 


350  THEOLOGY   OF   THE   BIBLE. 

the  hearers  of  Jesus  and  his  Apostles  to  have  understood,  as  nearly 
as  possible  in  the  ordinary  sense,  the  words  employed,  [any  other 
supposition  would  he  absurd,  considering  who  the  hearers  were,] 
they  must  naturally  have  conceived  them  to  mean  (if  they  were 
taught  nothing  to  the  contrary)  that  the  condemned  were  really 
and  literally  to  be  'destroyed,' and  cease  to  exist;  not,  that  they 
were  to  exist  forever  in  a  state  of  wretchedness.  For  they  are 
never  spoken  of  as  being  kept  alive,  but  as  forfeiting  life :  as  for 
instance,  '  ye  will  not  come  unto  me  that  ye  may  have  life  : ' — '  He 
that  hath  the  Son  hath  life ;  and  he  that  hath  not  the  Son  of  God, 
hath  not  life.'  [An  instance,  among  many,  of  the  use  of  the  present 
for  the  future.  I  give  one  of  several  instances  given  by  Milton. 
On  page  367,  vol.  1,  citing  the  E.  V.  of  Luke  20:  36:  "being  the 
children  of  the  resurrection,  that  is,  when  they  shall  finally  become 
such."  The  Gr.  is,  '  being  children  of,'  &c.]  And  again,  'perdition,' 
'  death,'  '  destruction,'  are  employed  in  numerous  passages  to  ex- 
press the  doom  of  the  condemned.  All  which  expressions  would, 
as  I  have  said,  be  naturally  taken  in  their  usual  and  obvious  sense, 
if  nothing  were  taught  to  the  contrary.  That  these  expressions 
however  are  to  be  understood  not  in  their  ordinary  sense,  but  figu- 
ratively, to  signify  an  immortality  of  suffering,  is  inferred  by  a 
large  proportion  of  Christians,  from  some  other  passages :  as  '  ever- 
lasting punishment,'  '  everlasting  fire,'  '  cast  into  hell,  where  their 
worm  dieth  not,  and  their  fire  is  not  quenched.'  This  last  expres- 
sion is  taken  from  Isai.  66  :  24,  who  speaks  of '  the  carcases  of  the 
men  that  have  transgressed,  whose  worm  shall  not  die,  neither  shall 
their  fire  be  quenched ;  and  they  shall  be  an  abhorring  unto  all 
flesh  : '  describing  evidently  the  kind  of  doom  inflicted  by  the  East- 
ern nations  on  the  vilest  offenders,  who  were  not  only  slain,  but 
their  bodies  deprived  of  the  rites  of  burial,  and  either  burned  to 
ashes,  which,  among  them,  was  regarded  as  a  great  indignity,  or 
left  to  moulder  above  ground  and  be  devoured  by  Avorms.  [As  in 
^e/ie?in«,  the  valley  of  Henem.]  From  such  passages  as  these  it 
has  been  inferred  that  the  sufferings,  and  consequently,  the  life,  of 
the  condemned,  is  never  to  have  an  end."  Further  on  he  says  : 
"  Another  sense  is  certainly  more  reconcilable  with  the  ordinary 
meaning  of  the  words  'destruction,'  &c.,  which  so  often  occur.  The 
expressions,  'eternal  punishment,'  'unquenchable  fire,'  &c.,  may 
mean  merely  that  there  is  to  be  no  deliverance^ — no  revival, — no 
restoration, — of  the  condemned."  [iJeyiuaHs,  living  again.  Whatc- 
ly  proceeds,]  "  Death,  simply,  does  not  shut  out  the  hope  of  being 


THEOLOGY   OF   THE   BIBLE.  351 

brought  to  life  again :  eternal  death  does.  Five  ranY  hQ  quenched 
before  it  has  utterly  consumed  what  it  is  burning  :  unquenchable 
fire  would  seem  most  naturally  to  mean  that  which  destroys  it  ut- 
terly." And  further  on  he  says :  "  and  is  called  '  everlasting '  or 
'  unquenchable '  fire,  to  denote  that  they  [the  condemned]  are  not 
to  be  saved  from  it,  but  that  their  destruction  is  to  be  finaV 
And  further  on :  "If  '  eternal  death '  means  final  death, — 
death  without  any  revival, — we  can  understand  what  is  meant 
by  'Death  being  the  last  enemy  destroyed^  namely:  that  none, 
henceforth  are  to  be  subjected  to  it.  But  if 'Death'  be  understood 
to  mean  everlasting  life  in  misery,  then,  it  would  appear  that  Deatli 
is  never  to  be  destroyed  at  all ;  since  although  no  one  should  be 
henceforth  sentenced  to  it,  it  would  still  be  going  on  as  a  continual 
infliction^  for  ever.  On  the  whole,  therefore,  I  think  we  are  not 
warranted  in  concluding  (as  some  have  done)  so  j^ositively  con- 
cerning this  question  as  to  make  it  a  point  of  Christian  faith  to  in- 
tei'pret  figuratively  and  not  literally  the  '  death '  and  '  destruction  ' 
spoken  of  in  Scripture  as  the  doom  of  the  condemned  ;  and  to  insist 
on  the  belief  that  they  are  to  be  kept  alive  forever."  I  remember 
saying,  when  quite  a  young  man,  to  a  D,  D.  whose  preaching  I  then 
attended,  while  walking  from  churdi :  To  maintain  your  system 
you  read  literally  the  figurative  language  of  the  Bible,  and  read 
figuratively  its  literal  language.  He  said,  he  didn't  know  there 
was  one  in  his  congregation  that  entertained  such  an  idea. 

As  to  the  so-called  argument  for  the  Orthodox  soul  from  the 
Christ's  answer  to  the  Sadducees,  Mat.  22  :  31,  32,  Whately  says, 
p.  '74,  "  In  our  Lord's  answer  to  the  Sadducees  he  alludes  not  to 
any  separate  state  of  consciousness,  but  to  the  resurrection.  That 
Jehovah  is  called  the  God  of  Abraham,  Isaac,  and  Jacob,  he  ad- 
duces as  a  proof  that '  the  dead'  are  raised."    He  gives  '  the  dead' 

from  the  E.  V. :  and  in  v.  32  the  E.  V.  has,  of  '  the  dead,' of 

'  the  living ; '  whereas  the  Gr.  is,  of  '  dead,' ...  of  '  living  : '  so  in 
Mat.  11:5,  the  E.  V.  is,  '  the  dead  are  raised  up.'  Did  Jesus  mean 
that  all  the  dead  had  been  raised  up  by  him  ?  The  Greek  there  is 
nekroi^  dead,  are  raised;  and  if  the  Gr.  article  had  been  used  there, 
it  would  not  have  meant  all  the  dead,  but  must  have  been  render- 
ed, simply,  dead,  by  the  rule  before  given.  Whately  further  says : 
"  But  his  words  seem  plainly  to  shew  that  the  only  question  was, 
whether  this  present  life  be  the  whole  of  our  existence,  or  whether 
there  is  to  be  a  resuiTcction."  And,  as  disproving  the  idea  of  ex- 
istence after  death  and  before  being  raised  up,  he  cites  1  Thess.  4  : 


352  THEOLOGY   OF   THE   BIBLE. 

13,  14,  thus  :  "I  would  not  have  you  to  be  ignorant,  brethren,  con- 
cerning them  which  are  asleep,  that  ye  sorrow  not  as  the  rest,  who 
have  no  hope.  For  if  we  believe  that  Jesus  died  and  rose  again, 
even  so,  them  also  who  sleep  will  God,  through  Jesus,  bring  with 
him."  He  gives  in  v.  13,  'the  rest 'and  says:  "not  'others,' as 
our  translation  has  it ;  but,  all  the  Gentiles  remaining  uncon- 
verted," In  V.  14,  he  gives,  "them  also  who  sleep  will  God, 
through  Jesus,  bring  with  him;  "  and  he  says :  "This  is  manifestly 
the  correct  reading  of  the  passage."  The  Avord  in  the  Greek  is  dia., 
through,  where  the  E,  V.  has  in.  The  collocation  in  the  Greek  is : 
so  Jcai,  even,  or,  also,  God  tous  Jcoimetheyitas,  those  lain  down  to 
rest,  or,  laid  asleep,  dia^  through,  Jesus  will  bring  with  him.  The 
Archbishop  is  clearly  right  in  his  rendering,  though  he  collocates 
differently.  The  Greek,  like  the  Hebrew,  was  written  without 
stops.  Translators,  by  pointing  as  best  suits  their  ideas,  and  by 
using  our  article  the  where  the  Gr.  does  not  use  its  article ;  and 
also  where  the  Gr.  article  should  not  be  rendered  in  English,  ac- 
cording to  the  rule  before  given ;  and  also  by  omitting  our  article 
the  where  the  Greek  article  should  be  rendered ;  and  by  not  giving 
our  article  a  where  it  should  be  used ;  and  by  selecting  from  among 
the  various  definitions  of  prepositions  such  as  they  prefer;  fre- 
quently pervert  the  sense  of  tlie  original. 

As  to  Mat.  10  :  28,  'fear  not  them  which  kill  the  body,  but  are 
not  able  to  kill  the  soul,'  &c.,  Whately  says,  p.  64  :  "  The  expres- 
sion of  Jesus  to  his  disciples  was  manifestly  intended  to  remind 
them  that  their  enemies  could  only  inflict  temporal  death, — could 
only  put  an  end  to  a  man's  life  in  this  world ;  whereas  God's 
power  extends  to  the  whole  of  our  existence,  to  all  eternity." 

As  to  the  story  of  Dives  and  Lazarus,  he  says,  p.  56,  57 :  "  All 
know  that  the  narrative  is  a  parable,  that  is,  a  fictitious  tale  framed 
in  order  to  teach  or  illustrate  some  doctrine."  "  The  only  truth 
that  is  essential  in  a  i^arable,  is  the  truth  of  the  moral  or  doctrine 
conveyed  by  it."  "  The  general  moi-al  design  appears  to  have  been 
that  those  who  have  been  devoted  to  the  good  things  and  enjoy- 
ments of  this  world  will  have  no  share  in  those  of  the  world  to 
come."  That  is,  in  the  world  as  it  shall  be ;  or,  in  the  age  to 
come. 

As  to  what  is  called  the  transfiguration  on  the  mount,  brought 
forth,  says  he,  "  as  an  argument  for  the  supposition  of  a  state  of 
sense  and  consciousness  after  death  before  the  final  resurrection," 
Whately  says :  "  But  nothing  generally  decisive  can  be  concluded 


THEOLOGY    OF   THE    BIBLE.  353 

from  any  case  which  is  manifestly  an  exception  to  general  rules ; 
as  this  was,  in  every  respect."  As  to  Moses,  he  says :  "  w^e  are 
told  that  he  died,  and  was  buried  in  the  land  of  Moab,"  &c.  [See 
p.  319,  for  the  rendering  was  buried.]  Whately  further  says  :  "  It 
seems  clear,  as  I  lately  observed  to  you,  that  the  soul  separate  from 
the  body  is  not  an  object  of  sight,  since  at  man's  death,  all  that 
was  formerly  visible  of  him  remains  before  our  eyes  in  the  corpse ; 
so  that  nothing  can  be  inferred  respecting  the  separate  state  of  the 
soul,  from  the  visible  appearance  of  Moses  and  Elias,  which  the 
eyes  of  the  Apostles  witnessed.  It  is  to  be  observed  also,  that 
there  can  be  little  doubt  the  appearance  of  Moses  and  Elias  on  this 
occasion  was  designed  to  represent  '  the  Law,'  delivered  by  Moses. 
'  and  the  Prophets,'  of  whom  Elias  was  especially  venerated ;  and 
that  their  appearing  in  friendly  communion  with  Jesus,  denoted 
the  agreement  of  his  Gospel  with  the  Law  and  the  Prophets,  w^hich 
he  '  came  not  to  destroy,  but  to  fulfil.'  This  was  the  lesson  which 
the  appearance  conveyed  to  the  disciples ;  and  the  appearance  alone 
is  all  that  concerned  them,  or  concerns  us.  The  actual  condition 
of  the  persons  themselves,  is  a  point  which  did  not  concern  them. 
Everything,  indeed,  that  is  recorded  in  the  Gospel  history,  is  to  be 
considered  in  reference  to  the  instruction  it  was  designed  to  con- 
vey to  the  disciples."  We  have  only  to  recollect  that  miracles 
were  wrought  in  proof  of  the  Messiahship  of  Jesus,  to  see  the  pro- 
priety of  Whately's  view,  that  the  appearance,  miraculous  appear- 
ance, if  we  adopt  the  E.  V.  word  appearance,  was  designed  for  the 
purpose  stated  by  him. 

Peter  and  James  and  John  were  the  only  persons  with  Jesus 
on  the  mount.  Peter  is  the  only  one  of  those  eye-w'itnesses  that 
gives  us  any  account  of  what  took  place  there.  His  account  is 
this  :  2  Pet.  1 :  16,  E.  V.,  For  we  .  .  .  were  eye-witnesses  of  his 
majesty.  V.  17,  E.  V.,  For  he  received  from  God  the  Father  honor 
and  glory,  when  there  came  such  a  voice  to  him  from  the  excellent 
glory,  This  is  my  beloved  Son,  in  whom  I  am  well  pleased.  V.  18, 
E.  v.,  And  this  voice  which  came  from  heaven  (Gr.  ex  ouranoic, 
from,  or,  out  of,  the  starry  heavens)  we  heard,  when  we  were  with 
him  in  the  holy  mount.  [Our  Avord  excellent  is  from  the  Lat.  ea*, 
from,  01',  out  of,  and  caelum,  the  sky,  the  heaven  ;  and  excellent  in 
v.  17  is  equivalent  to,  from,  or,  out  of,  the  sky, — the  heavens — in 
v.  18.  The  phrase /)'c»m  above,  also  found  in  Scripture,  means  the 
same,  i.  e.,  excellent.  And  Capt.  Bonneville,  the  great  traveller 
among  our  Aborigines  tells  us,  that  an  Indian  wife  who  had  left 
23 


354  THEOLOGY   OF   THE   BIBLE. 

her  husband  on  account  of  his  cruelty,  in  telling  her  story  to  him 
said,  "  When  our  people  moved  their  camp,  he  mounted  his  horse 
and  rode  away,  free  as  though  he  had  fallen  from  the  skies."  This 
is  a  Heb.  expression  for,  as  if  he  was  superior  to  others, — excellent 
— from  the  heavens, — from  the  skies.]  We  have  no  account  from 
either  John  or  James,  the  other  two  who  were  with  Jesus  on  the 
mount,  of  what  took  place  there.  The  account  in  Mat.  is,  ch.  17  : 
2,  Gr.,  And  metemorphothe,  he  was  metamorphosed,  or,  changed, 
or,  transformed,  and  shone  the  face  of  him  as  the  sun,  &c. :  v.  3, 
Gr.,  and  lo,  ophthesan,  [first  aorist  passive  plural,]  were  portended 
to  them  Moses  and  Elias  with  him  conversing  together:  v.  4,  Gr,, 
Answering  but  Peter,  he  said,  &c. :  v.  5,  Gr,,  He  yet  speaking,  lo, 
a  cloud  luminous  overshadowed  them :  [i.  e,,  Jesus  and  the  three 
disciples  :]  and  lo,  a  voice  eh,  out  of,  the  cloud,  saying :  This  is  ho, 
that,  or,  the.  Son  of  me  Jio,  that,  or,  the,  dearly  beloved,  in  whom  I 
am  contented :  him  hear  ye :  v.  8,  Gr,,  Lifting  up  but  the  eyes  of 
them  they  saw  no  one  except  Jesus  only.  Mark,  in  his  account, 
ch.  9,  gives,  v.  2,  the  same  verb,  metemorphothl  •  and  gives  ophthe, 
[first  aorist  passive  singular,  from  the  same  verb  as  ophthesan,  used 
by  Mat.  in  the  plural,]  was  portended  to  them  Moses  and  Elias, 
&c. :  V.  8,  Gr.,  And  unexpectedly  looking  round  no  farther  no  one 
they  saw  but  Jesus  alone  with  themselves :  [optJuhe,  in  the  singular, 
used  by  Mark,  gives,  no  doubt,  the  true  sense  :  ophthesan,  the  jjIu- 
ral,  if  we  were  to  adopt  the  word  app)eared,  given  in  the  E.V.,  might 
be  understood  by  some  to  signify  that  Moses  and  Elias  visibly  ap- 
peared ;  though  the  word  ap>peared  is  a  very  ambiguous  word  in 
such  connection,  and  the  Gr,  verb  used  has  no  such  definition.  It 
is  unnecessary  to  give  Luke's  account.  He  uses,  Luke  9  :  31,  oph- 
thentes,  participle  of  the  same  verb  used  by  Mat.  and  Mark. 

In  Deut.  31 :  16  it  is  said,  Heb,,  And  said  Jehovah  to  Moses, 
behold,  thou  shJd),  to  lie  down,  with  fathers  of  tliee:  Gr.,  behold 
thou  holma,  to  lie  down  to  rest,  with  the  fathers  of  thee :  Ital,  be- 
hold thou  art  giacere,  to  lie  down,  shortly  with  thy  fathers  :  Lat., 
and  Douay,  behold,  thou  shalt  sleep  with  thy  fathers  :  E.  V.,  be- 
hold, thou  shalt  sleep  with  thy  fathers.  In  Deut.  34 :  5,  6,  it  is 
said,  Heb,,  u,  and,  or,  so,  died  there  Moses,  servant  of  Jehovah  ;  \. 
6,  And  he  was  buried,  or,  they  buried  him,  &c. :  Gr.,  v.  5,  And  end- 
ed, or,  terminated,  'Moses,  &c, :  v.  6,  And  they  buried  him,  &o. 
Died  and  was  buried,  or,  and  they  buried  him,  in  these  last  verses, 
is  equivalent  to,  lie  down  with  the  fathers,  in  31  :  16, 

Josephus,  the  Jewish  historian,  says,  "  a  cloud  stood  over  him 


THEOLOGY   OF   THE   BIBLE.  355 

on  the  sudden,  and  he  disappeared,  although  he  wrote  in  the  holy- 
books  that  he  died,  which  was  done  out  of  fear  lest  they  should 
venture  to  say  that,  because  of  his  extraordinary  virtue  he  went  to 
God." 

Whately  also  gives  the  words  of  Jesus  to  the  thief  on  the  cross, 
and  shews  that  the  m'oy^  paradise  has  no  such  meaning  in  Scripture 
as  Orthodoxy  ascribes  to  it.  I  may  give  more  fully  under  the 
word  paradise  what  he  says  on  that  passage. 

He  or  she  who  had  read  the  preceding  pages  of  this  book  had 
obtained,  I  doubt  not,  a  more  thorough  and  convincing  view  of 
God's  system  in  reference  to  man  than  even  the  Avritings  referred 
to  of  these  three  great  men,  and  Christians,  Milton,  Locke,  and 
Whately,  Avould  have  impressed  upon  his  mind.  He  might  have 
supposed  that  even  their  weight  was  not  sufficient  to  overbalance 
Ecclesiastical  authority.  I  think  he  does  not  now  esteem  that  au- 
thority so  highly. 

From  other  parts  of  these  writings  of  Milton,  and  Locke,  and 
Whately,  I  am  disposed  to  think  that  they  believed  in  the  resurrec- 
tion of  both  just  and  unjust.  Now  I  ask  :  For  what  purpose  ? 
They  all  reject  the  notion  of  inherent  immortality.  They  all  hold 
that  the  whole  man  dies,  is  mortal.  It  is  as  mortal,  therefore,  that 
man  sins;  and  as  a  mortal  being  that  he  dies.  Is  he  to  be  raised 
from  the  grave  a  different  kind  of  being,  an  immortal  being  ;  to 
have  immortality  thrust  upon  him,  that  he  may  be  able  to  suffer 
eternal  conscious  misery  for  sins  he  committed  as  a  mortal  being  ? 
Certainly  neither  of  them  could  hold  tliis.  The  only  other  idea 
they  could  entertain  would  be  this  :  that  all,  good  and  bad,  will  be 
raised  up  to  be  judged,  and  that  the  wicked  will  be  again  subjected 
to  death.  But  death  is  the  wages,  that  is,  the  penalty,  punishment, 
of  sin.  We  are  all  condemned  already.  Scripture  saith ;  condemned 
to  death  ;  under  sentence  of  death  :  and  death  is  the  execution  of 
the  penalty ;  from  which  executed  penalty  they  who  die  in  Christ 
will  be  redeemed.  Are  the  wicked  to  be  raised  up  after  the  execu- 
tion of  the  penalty,  to  be  subjected  to  a  second  execution  of  the 
penalty?  The  idea  is  absurd,  and  has  no  foundation  whatever  in 
the  true  Scriptures,  the  Hebrew  of  the  Old  Testament  and  the 
Greek  of  the  New.  If  either  of  these  writers  entertained  any  such 
idea,  it  must  have  been  because  their  other  voluminous  writings 
occupied  so  much  of  their  life  that  they  had  not  time  to  prepare 
themselves  to  consult  properly  the  original  Scriptures ;  and  so 
never  got  rid  of  the  effect  of  early  instructions  as  to  Resurrection. 


356  THEOLOGY   OF   THE   BIBLE. 

I  attended  a  Presbyterian  Church  from  youth  ;  and  continued 
to  do  so  until  after  I  had  delivered  the  course  of  public  readings 
on  the  Bible  which  I  have  before  mentioned,  During  that  course 
of  lectures,  a  gentleman  who  attended  several  of  them,  one  of  my 
own  profession,  a  communing  member  of  the  Episcopal  Church, 
suggested  to  me  that  there  would  be  no  objection  to  my  being  re- 
ceived into  the  Church,  in  full  communion.  I  expressed  surprise, , 
and  doubt ;  but  willingness.  He  said  he  would  speak  to  the  Rec- 
tor, with  my  permission.  I  assented.  He  did  so.  The  Rector 
had  attended  my  first  lecture,  which  presented  a  synopsis  of  the 
system  of  the  Bible  as  I  read  it.  The  Bishop  of  the  diocese,  also, 
from  conversations  I  had  previously  had  with  him,  had  become  ac- 
quainted with  my  views  on  these  subjects.  The  result  was,  that 
the  Rector  invited  me  to  join :  and  I  gladly  accepted.  I  was  after- 
Avards  confirmed  by  the  Bishop. 

I  am  happy,  therefore,  to  say  to  the  reader,  that  the  Church,  in 
the  language  of  Whately,  does  not  "  make  it  a  point  of  Christian 
faith  to  interj^ret  figuratively  and  not  literally  the  '  death '  and 
'  destruction '  spoken  of  in  Scripture  as  the  doom  of  the  condemned ; 
and  to  insist  on  the  belief  that  they  are  to  be  kept  alive  for  ever." 

And  Milton,  page  363,  vol.  1,  commences  his  examination  of 
this  subject  thus:  "Here  then  arises  an  imiDortant  question,  which, 
owing  to  the  prejudice  of  divines  in  behalf  of  their  preconceived 
opinions,  has  usually  been  dismissed  without  examination,  instead 
of  being  ti'eated  with  the  attention  it  deserves.  Is  it  the  whole 
man,  or  the  body  alone,  that  is  deprived  of  vitality  ?  And  as  this 
is  a  subject  which  may  be  discussed  without  endangering  our  faith 
or  devotion,  I  shall  declare  freely  what  seems  to  me  the  true  doc- 
trine, as  collected  from  numberless  passages  of  Sci-ipture;  without 
regarding  the  opinion  of  those  who  think  that  truth  is  to  be  sought 
in  the  schools  of  philosophy,  rather  than  in  the  sacred  writings." 

I  have  given  eveiy  instance  of  the  use  of  the  Heb.  en-phsh  /  and 
of  the  G(Y.  psuche  ;  and  of  the  Lat.  anima  ;  and  of  the  Ital,  anima, 
(it  being  the  Latin  anima,  and  meaning  the  same,)  and  of  the 
words  given  for  them  by  the  Douay,  and  the  Rheims,  and  the  E.V. 
respectively.  And  have  thus  given  the  reader  the  means  of  decid- 
ing for  himself  whether  there  be  in  Scripture  any  such  idea  as  in- 
hei'ent  immortality. 

I  will  now  apprise  the  reader  of  a  most  remarkable  fact.  I  have 
already  said,  p.  298,  that,  for  psiichi',  (for  which  the  Lat.  and  Ital. 
word  is  generally  anima,)  life  is  given  125  times  in  the  Old  Testa- 


THEOLOGY   OF  THE   BIBLE.  357 

ment,  twenty  times  in  the  Books  called  Apocryphal,  and  thirty-six 
times  in  the  N"ew  Testament.  The  only  place  in  all  Scripture  Avhere 
thelSi.V.  gives  breath  for  the  Greek  psuche,  is  Job  41:  21,  The 
Heb.  of  that  verse  is  Job  41  :  13  ;  and  the  Gr.  41 :  12.  The  Heb. 
word  there  used  is  en-phsh;  and  the  Gr.  word  there  used  is  psuche : 
the  Lat.  is  V.  12  ;  and  the  Lat.  word  there  used  is  halitus^  breath  ; 
the  Douay  is  v.  12,  and  there  gives,  breath:  the  Ital.  is  v.  21,  and 
there  gives  alito,  breath :  the  E.  V.,  is  v.  21,  and  there  gives,  breath. 
Now  we  have  seen  that  the  true  meaning,  the  primary  and  true 
etymological  meaning,  of  the  Heb.  en-phsh,  and  of  the  Gr.  psuche^ 
is  breath  ;  and  that  the  primary  meaning  of  the  Lat.  anima,  (the 
Ital.  anima  is  the  same  word  and  means  the  same,)  is  breath.  Life 
is  not  a  synonym  for  breath :  life  is  not  even  one  of  the  definitions 
given  of  the  Gr.  psuche,  or  of  the  Heb.  en-phsh.  Life  is  only  an 
equivalent  for  breath :  to  breathe  is  to  live  ;  and  to  live  is  to  breathe. 
Life,  therefore,  is  only  a  secondary  sense ;  and  yet  the  E.  V.  de- 
clines to  give  the  primary  sense  except  in  the  single  instance  before 
mentioned,  where  the  Lat.,  the  Douay,  and  the  Ital.,  give  breath  ; 
but  persistently  gives  life  181  times,  including  the  Apocrypha. 
These  181  are  just  so  many  places  where  James's  Ecclesiastics  pur- 
posely avoided  giving  breath,  and  substituted  life :  and  they  are 
thereby  convicted  of  a  consciousness  that  to  use  breath  in  all 
these  places  where  the  Gr.  is  psuche  would  overthrow  their  Ortho- 
doxy, by  shewing  that  psuche  does  not  mean  the  Orthodox  soul, 
but  means,  simply,  breath.  The  fact  of  this  uniform  substitution 
oilife  for  breath,  added  to  several  of  the  E.  V.  renderings  before 
noticed,  makes  very  applicable  Paul's  words,  "  handling  the  Word 
of  God  deceitfully." 

Having  mentioned  the  Apocrypha  again,  I  give  here  a  sentence 
from  Milton  which  had  escaped  me.  At  p.  236,  he  says :  "  The 
apocryphal  writers,  whose  authority  may  be  considered  as  next  to 
that  of  the  Scriptures,  speak  to  the  same  efiect."  Whether  even 
more  than  this  should  not  be  said  of  the  authority  of  those  writers, 
I  refer  to  what  is  given  at  p.  220  of  these  pages. 

We  now  give  a  word  for  which  the  E.  V.  has,  sometimes,  soul, 
sometimes,  spirit,  sometimes,  breath.  Shewing  by  the  E.  V.  itself 
that  they  all  mean  the  same  thing.  In  Job  33 :  4  the  Heb.  is 
nshme :  the  Gr., pnoe :  the  Lat.,  spiraculum :  the  Ital.,  alito,  breath : 
the  Douay,  and  E.  V.,  breath.  Job  37:10;  Heb,,  v.  9,  nshme :  Gr., 
V.  9,  pnoe:  Lat,,  v.  10,  Blowing,  God  :  Douay,  When  God  bloioeth  : 
Ital,,  V,  10,  God,  with  his  soffio,  breath  :  E,  V,,  by  the  breath  of  God. 


358  THEOLOGY   OF  THE   BIBLE. 

Ps.  150  :  6  ;  Heb.,  Every  nshme:  Gr.,  every />woe;  Lat.,  every 
spiritus:  Douay,  every  spirit:  Ital.,  every  (thing  that  h^Xh) fiato, 
breath :  E.  V.,  everything  that  hath  hreath :  [given  as  if  all  the 
words  were  in  the  original ;  whereas  the  Ital.  inserts  '  thing  that 
hath '  in  Italics.] 

Prov.  1 :  23  ;  Heb.,  oiru-aeh  of  me:  Gr.,  oixQ-j  pnoe  :  Lat.,  my 
spiritus :  Douay, .  .  .  behold  I  will  utter  my  spirit  to  you,  and  will 
shew  you  my  words :  Ital.,  behold,  I  to  you  will  disgorge  the  my 
spirito  ;  I  to  you  will  cause  to  let  know  the  my  words  :  E.  V.,  be- 
hold, I  will  pour  out  my  spirit  unto  you,  I  will  make  known  my 
words  unto  you.  [It  is  plain  that  spirit  means  hreath  /  the  breath 
of  holiness,  called  elsewhere  in  the  E,  V.,  the  Holy  Spirit, — the 
Holy  Ghost.] 

Prov.  11:  13;  Heb.,  ru-ach,  breath:  Gr.,  pnoe,  breath:  Lat., 
faithful  of  mind:  Douay,  simply,  he  that  is  faithful :  Ital.,  but  who 
is  honest  of  spirito  :  E.  V.,  but  he  that  is  of  a  faithful  S2nrit. 

Prov.  20:  2*7;  Heb.,  nshme:  Gr.,  pnoe:  [rendered  hreath  by 
the  Ital.,  and  E.  V.,  in  Psal.  150  :  6,  where  the  Lat.  is  spiritus,  and 
the  Douay,  spirit:]  The  Lat.  in  Prov.  20:  27  is,  spiraenlum,  a 
breathing  vent :  The  Douay  is,  the  spirit  of  a  man :  The  Ital,  the 
anima,  breath,  (Graglia,  soul ;  and  the  E,  V.  generally  gives  soul 
where  the  Ital.  has  anima,)  of  the  man:  E,  V.,  the  sjnrit  of  man. 

Prov.  24:  12;  Heb.,  en-phsh:  Gr., pnoe:  Lat.,  atiima:  Douay, 
soul:  Ital.,  anima:  E.  V.,  soul.  [The  Gr.  gives  pnoe,  breath,  for 
the  Heb.  nshme,  in  Psal.  150 :  6  ;  and  jt?noe  for  the  Heb.  en-phsh  in 
Prov.  24  :  12  ;  oxidi  pnoe  for  the  Heb.  ru-ach,  in  Prov.  1 :  23.] 

Isai,  38:  16;  Heb.,  .  . .  life  of  ru-ach,  breath,  of  me:  Gr.,  the 
pnoe  of  me :  Lat.,  life  of  my  spiritus :  Douay,  the  life  of  my  spirit: 
Ital.,  the  life  of  my  spirito :  E.  V.,  the  life  of  my  spirit. 

Isai.  57 :  16;  the  Heb.  words  are  ru-ach  and  the  plural  of 
nshme:  The  Gr.,  pneuma  and^;^oe.•  The  Lat.,  spiritus  smd Jlatus: 
The  Douay,  spirit  and  breathings :  The  Ital.,  spirito  and  the  plural 
of  anima  :  The  E.  V.,  spirit  and  the  souls,  where  the  Gr.  is  pnoe, 
the  Jj^it.,  flatus,  the  Douay,  breathings. 

Ezek,  18:  13  ;  Heb.,  rw-acA  .•  Gv.,p7ioe:  Lat.  spiritus:  Douay, 
a  strong  loind :  Ital.,  a  wind  tempestuous :  E.  V.,  a  stormy  wind. 

Dan.  5:  23;  Heb.,  nshme:  Gr., pnoe:  JjSit., flatus:  Douay, .  .  . 
the  God  who  hath  thy  hreath  in  his  hand  :  Ital., .  .  .  God,  in  whose 
hand  (is)  thy  anima,  breath,  (Graglia,  soul,) :  E.  V.,  the  God  in 
whose  hand  thy  hreath  (is).  Here  we  have  hreath  for  the  Ital. 
anima. 


THEOLOGY   OF   THE   BIBLE.  359 

Gen.  2:7;  Heb.,  nshme :  Gr.,  pnoe :  Lat.,  spiraculum  :  Douay, 
hreath:  \tQ\.,fiato :  E.  V.,  breath. 

Acts  17:  25;  Gr.,  pnoe  :  Lat.,  ^/^SJt?^Va^^o,  inbreathing :  Douay, 
hreath :  lt2k\.,fiato :  E.  V.,  hreath. 

We  thus  see,  that  the  Gr.  gives  pno7i  for  the  Heb.  yishme,  and 
for  the  Heb.  ru-ach,  and  for  the  Heb.  en-phsh  ;  shewing  that  these 
Heb.  words  mean  the  same  thing,  namely,  hreath :  That  the  Lat. 
gives  spiritus  for  pnoe,  and  fiatiis  for  pnoe,  and  anima  for  ^^woey 
shewing  that  spiritus  and  flatus  and  anitna  mean  the  same  thing, 
namely,  breath:  That  the  Ital.  gives  spirito  ior pnoe,  and flato  for 
pnoe,  and  anima  for  pnoe.  Shewing  that  spirito  awdfiato  and  anima 
all  mean  the  same  thing :  That  the  Douay  gives  spirit  tor  pnoe,  and 
soul  ioY pnoe,  andi  breath  for  pnoe;  shewing  that  spirit  and  soul 
and  breath  all  mean  the  same  thing:  And  that  the  E.  Y.,  for  pnoe, 
gives  spirit,  and  sow?,  and  breath. 

Now  the  only  definitions  given  by  the  Lexicographers  for  pnoe 
are  :  Groves — "  breath,  respiration  ;  wind,  air,  breeze,  blast,  gale ; 
from  pneo,  to  breathe."  Donnegan  :  "  air,  a  blast ;  wind,  breath, 
exhalation,  smell,  a  sound,  the  voice  ;  from  pneo-''''  Schrevelius,  for 
pnoe,  gives  only  the  Lat.,  '"''flatus,  spiritus,  ivoxo.  2)ne6,  spiro^  Fla- 
tus is  breath ;  and  spiritus,  given  for  the  same  word  pnoe,  of  course, 
means  the  same  a-s,  flatus  ;  and  the  first  definition  given  of  spiritus 
is,  breathing.  The  Hederici  Lex.,  for  pnoe,  gives  only,  "  flatus 
spiritus,  spiraculum,  aura,  odor :  from  pneo.''''  Aura  is  defined,  a 
breath ;  the  air ;  a  blast  of  wind.  Odor  is  defined,  a  savour,  scent, 
or,  smell,  good,  or  bad. 

As  to  the  Ital.  anima:  In  Deut.  20  :  16,  the  Ital.  is  :  thou  shalt 
not  save  the  life  to  any  anima  vivente,  bi-eath  living :  E.  V.,  thou 
shalt  save  alive  nothing  that  breatheth  :  shewing  that  every  breath- 
ing creature  has  the  Ital.  anima,  breath,  Graglia,  soul.  In  Job 
10:  40,  the  Ital.  is:  destroyed  e\erj  ani?na,  breath:  E.  V.,  de- 
stroyed all  that  breathed.  In  Job  14  :  22,  the  Heb.  is  en-p>hsh:  the 
Gr., psuche :  the  Lat.,  anima:  the  Ital.,  anima:  the  Douay,  soul : 
E.  v.,  soul:  Margin,  breath. — Ed.  In  Isai.  57:  16,  for  the  Gr.  2:>noe, 
the  Lat.  giyes flatus  ;  the  Douay,  breathings,  the  Ital.,  anime,  plu- 
ral of  ammay  the  E.  v.,  souls.  In  Job  38:  39,  the  Heb.  is  chay- 
ah,  breathing,  i.  e.,  breathing  after,  desiring;  the  Gr.,  psuche:  the 
Lat.,  anima:  the  Ital.,  desire:  the  Douay,  and  E.  V.,  aj^j^etite.  And 
in  Dan.  5 :  23,  for  the  Ital.  anima,  the  E.  V.  gives  breath. 

I  feel  that  we  might  stop  here  ;  and  say :  The  work  proposed 
to  be  done  is  accomplished. 


360  THEOLOGY   OF   THE   BIBLE. 

Having  shewn,  beyond  cavil,  that  the  idea,  inherent  immortali- 
ty, the  immortal  soul, — immortal  spirit,  is  without  the  least  foun- 
dation in  Scriptvire,  and  is  in  direct  opposition  to  its  teachings,  we 
have  struck  from  under  Orthodoxy  the  foundation  of  its  entire 
system  reared  upon  the  sense  it  gives  to  the  words  soul, — spirit, 
and  tumbled  down  its  enormous  structure  in  ruins.  Soul, — spirit, 
— ghost — all  meaning  the  same,  we  shall  not  devote,  much  more 
space  to  the  E.  V.  words  spirit^ — ghost.  And  having  ascertained 
that  '  to  give  up  the  ghost '  is,  to  exspire,  breathe  out,  breathe 
wholly  out ;  (the  Gr.  e/t, — ex  in  composition  with  a  verb,  meaning, 
wholly  out,  see  Donnegan  ; )  and  that,  to  cut  oiF  the  soul,  is,  to 
•  cause  death ;  we  need  not  give  more  space  to  the  word  death.  And 
having  ascertained  that  the  Douay,  and  E.  V.  word  hell  means  the 
grave;  and  as,  without  Orthodox  souls, — spirits, — ghosts,  and 
without  the  Orthodox  hell,  the  occupation  of  the  Orthodox  Satan, 
— ^Devil — is  gone,  we  need  give  little  more  space  to  that  Orthodox 
personage.  And  as,  there  being  no  such  entities  as  the  Orthodox 
souls, — spirits, — ghosts,  there  can  be  no  such  place  as  the  Ortho- 
dox paradise,  or  heaven,  (any  more  than  the  Orthodox  hell,)  for 
them  to  go  to,  it  follows  that  there  is  no  such  place  as  joaradise  or 
heaven,  in  the  sense  in  which  those  words  are  currently  understood. 
And  after  what  has  been  given  in  reference  to  resui'rection  little 
more  space  need  be  given  to  that  subject.  By  turning  to  page  1 
the  reader  wili  see  that  these  are  all  the  words  proposed  to  be  ex- 
amined. 

In  examining  somewhat  further  the  E.  V.  word 
SPIRIT, 
we  shall  find  some  interesting  matters  which,  I  dare  say,  will  be 
new  to  the  reader. 

The  Heb.  verb  is  o'u-ach,  defined  by  Ges.,  "  to  breathe,  to  blow, 
especially  with  the  nostrils,  an  onomatopoietic  root,  like  the  cognate 
phu-ach,  to  blow,  es^oecially  with  the  mouth."  And  the  noun  im- 
ach  he  defines,  sjjirit,  breath,  breath  of  the  mouth,  citing  Ps. 
33:  6,  where  the  Heb.  is  ru-ach  ;  Gr.,  pneuma ;  Lat.,  spiritus ; 
Douay,  by  the  spirit  of  his  mouth  ;  Ital,,  by  the  soffio,  breath,  of 
his  mouth  ;  E.  V.,  by  the  breath  of  his  mouth ;  Ges.  says,  "  here 
spoken  of  the  creative  icord  of  God :"  The  verse  begins :  By  the 
loord  of  the  Lord :  loord  is  equivalent  to  spirit, — breath  of  his 
moutli,  in  the  last  clause  of  the  verse.  And  the  numerous  passages 
in  the  Bible  where  it  is  said,  Heb.,  and  was,  or,  became,  a  word  of 
Jehovah  to  such  a  one,  are  equivalent  to  ru-ach,  a  breath ;  Gr., 


THEOLOGY   OF    THE   BIBLE.  361 

p^ieuma^  a  breath,  of  Jehovah.     I  give  here  a  few  instances.     In  1 
Sam.  11:6,  the  Heb.   is :  And  fell  ru-ach,  a  breath,— spirit, — of 
God  upon  Saul:  Gr.,  and  iaWpneuma,  a  breath, — spirit — of  kurios 
upon  Saul :  the  Lat.  here  is  Spiritus,  a  spirit — breath  :  Douay,  And 
the  Spirit  of  .  .  .  came  upon  Saul:  Ital.,  And  the  Spirit  of:  E.  Y., 
And  the  Spirit  of  God  came  upon  Saul.   In  1  Sam.  15  :  10,  the  Heb. 
is :  And  was,  or,  became,  dhr,  a  word,  of  Jehovah  to  Samuel,  say- 
ing: Gr.,  And  was,  or,  became,  rema,  a  word,  of  the  kurios  to  Sam- 
uel, saying.  In  1  Sara.  16  :  13,  the  Heb.  is :  and  fell  ru-ach,  a  breath, 
of  Jehovah  to  David  :  Gr.,  and  fell  pneuma,  a  breath  :  Lat.,  and 
directiis  ed,  was   raised,  or,  lifted   up,    Spiritus,  a  breath,   of  the 
Lord  in  David :  Ital.,  and  the  Spirit  of  the  Lord,  &c. :  Douay,  and 
the  Spirit  of  the  Lord  came  upon  David :  E.  V.,  the  same.     In  1 
Sam.  19  :  20,  the  Heb.  is:  and  was,  or,  became,  upon  mlaki,  mess- 
engers,— angels — of  Saul   ru-ach,  a  breath, — spirit — of  God,   and 
itnhau,  [from  the  verb  nha,'\  they  spake  by  a  divine  power,  pro- 
phesied :  the  Gr.  is :  and  was,  or,  became,  upon  the  angeloiis,  an- 
gels,— messengers — of  Saul  pneuma,  a  breath,  of  [i.  e.,  proceeding 
from]  God,  and  prophlteuosin,  they  announced  in  name  of  Divinity, 
prophesied  :  the  Lat.  is :  and  became  spiritus,  a  breath,  of  the  Lord 
in  them,  and  they  likewise  began  to  prophesy :  Douay,  the  Spirit 
of  the  Lord  :  Ital.,  the  Spirito  of  God  was  upon  the  rnessi,  messen- 
gers, of  Saul  and  prophesied  also  they :  E.  V.,  the  Spirit  of  God  Avas 
upon  the  messengers  of  Saul,  and  they  also  prophesied  :  Margin, 
"i.  e.,  by  supernatural  constraint  joined  in  the  religious  exercises 
in  which  the  company  of  prophets  were  then  employed. — Ed.     In 
1  Kings  8  :  15,  the  Heb.  is:  'Be  praised  Jehovah  God  of  Israel 
who  spake  5,  by,  or,  with,  mouth  of  him  to  David  father  of  me.' 
Here  is  ru-ach,  Gv.,  pneuma,  Lat.,  spiritus,  a  breath,  of,  from,  Jeho- 
vah ;  for  the  mouth  can't  speak  without  breath.     Of  course  it  is  a 
figure  for  divine  influence.     In  1  Kings  10:  24,  the  Heb.  is  :  '  And 
all  that  land,  or,  country,  sought  for  Solomon  to  hear  wisdom  of 
him  which  gave  God  in  lb,  heart,  intellect,  of  him.'     Here  also  is 
ru-ach,  Gr.,  pneuma,  Lat.,  spiritus,  a  breath,  from  God,    In  1  Kings 
12  15,  the  Heb.  is  :  '^Jr,  word,  of  him  which    spake   Jehovah  by 
hand  [for,  power,]  of  Ahihe:  Gr.,  rema,  word  of  him  ho,  which,  he 
spake  en,  through,  hand  of  Achia :  Lat.,  his  word  which  he  had 
spoken  in,  or,  at,   hand   of  Ahias :  Douay,  his  loord  which   he  had 
spoken  in  the  hand  of  Ahias  :  Ital.,  his  word  the  which  he  had  pro- 
nounced by  Ahia :  E,  V.,   his   saying  which  the   Lord   spake  by 
Ahijah.     1  Kings  12 :  22,  23,  Heb.,  u,  and,  or,  but,  was,  or,  became, 


362  THEOLOGY    OF   THE  BIBLE. 

dfyr,  a  word,  of  God  to  Shmoie,  aish^  a,  man,  of  God,  saying,  v.  23, 
speak  to,  &c. :  Gr.,  Tcai^  and,  or,  but,  was,  or,  became,  logos,  a  word, 
of  kurt OS  to  Samaian,  anthropon,  a  man,  of  God,  saying,  v.  23,  say, 
or,  speak,  to,  &c. :  Lat.,  a  word  .  .  .  ,  a  man, .  .  saying,  v.  23,  speak 
to,  &c, :  Douay,  But  the  word  of  the  Lord  came  to  Senaeias  the 
man  of  God,  &c. :  Ital.,  But  the  word  of  God  was  {directed,  inserted) 
to  Semaia,  man  of  God,  &c. :  E,  V.,  But  the  word  of  God  came  unto 
Shemaiah,  the  man  of  God,  &c.  In  1  Kings  18  :  18,  the  Heb.  is  : 
mlak,  a  messenger, — angel,  spake  to  me  b,hj,  or,  with,  dbr,  a  word, 
of  Jehovah,  saying :  the  Gr.  word  for  mlak  is  angelos,  angel, — mes- 
senger :  the  Lat.  here  has  angelus :  there  is  no  such  Lat.  word  :  it 
is  the  Gr.  word.  In  1  Kings  13  :  20,  the  Heb.  is:  And  was,  or,  be- 
came, dhr,  a  word,  of  Jehovah  to  that  nbia,  defined  by  Ges.,  one 
actuated  by  a  divine  afflatus,  breath :  In  1  Kings  13 :  21,  the  Heb. 
is  :  . .  .  '  thou  hast  resisted,  or,  opposed,  mouth  of  Jehovah,'  mouth 
is  equivalent  to  ru-ach,  breath,  and  dhr,  word,  in  other  passages  ; 
for  the  mouth  can't  speak  without  breath.     For  word  see  also  E.  V., 

I  Kings  14  :  18  ;  16  :  1,  12  ;  17  :  8;  21 :  17,  28.  In  1  Kings  22  :  22, 
the  Heb.  is  :  I  will  become  ru-ach,  a  breath,  of  a  lie,  or,  of  decep- 
tion, in  mouth  of,  &c. :  Gr.,  pneuma,  a  breath,  of  falsehood,  or,  of 
a  lie,  in  the  mouth  of,  &c. :  Lat.,  spiritus,  a  breath,  lying,  or  de- 
ceitful, in  mouth  of,  &c. :  Douay,  a  lying  spirit  in  the  mouth  of, 
&c. :  Ital.,  a  spirito,  a  breath,  of  a  lie  in  the  mouth  of,  &c. :  E.  V., 
a  lying  sjnrit  in  the  mouth  of,  &c.     Ges.,  under  ru-ach,  cites  Isai. 

II  :  4,  where  the  Heb.  is  ru-ach;  Gr.,  pneicma ;  Lat.,  spiritus; 
Douay,  breath ;  ItSi\.,Jiato;  E.  V.,  breath.  And  Ges.  says:  "Often 
used  of  the  vital  spirit,  ««/iem,"  [German,  defined,  breath,  respira- 
tion, spirit,]  citing  Job  17:  1;  where  the  Heb.  is  ru-ach;  Gr., 
p)neuma  ;  Lat.,  spiritus  ;  Douay,  spirit,  Ital.,  spirito  ;  E.V.,  breath. 
And  citing  Job  19:  17;  where  the  Heb.  is  ru-ach;  Lat,,  halitus, 
breath ;  Douay,  breath  ;  Ital.,  and  E.  V.,  breath.  And  citing  Psal. 
135  :  17  ;  where  the  Heb.  is  ru-ach ;  Gr.,  pneuma;  Lat.,  spiritus ; 
Douay,  breath ;  Ital., Jiato ;  E.  V.,  breath.  Ges.  then  says:  "more 
fully,  nc-ach  of  life;"  citing  Gen.  6:17;  where  the  Heb.  is  ru-ach; 
Gr.,  pneuma  ;  Lat.,  sjnritus  ;  Douay,  Ital.,  and  E.  V.,  breath.  And 
citing  Gen.  7:  15;  where  the  Heb.  is  ru-ach;  Gr.,pneuina;  Lat., 
siyiritus  ;  Douay,  Ital.,  and  E.  V.,  breath.  And  citing  Gen.  7:22; 
where  the  Heb.  is  ru-ach;  Gx.,pnol ;  Lat.,  spiracidum ;  Douay, 
Ital.,  and  E.  V.,  breath.  And  citing  Job  9:18;  where  the  Heb.  is 
heshb  ru-ach  of  me;  Ges  gives  these  Heb.  words,  and  renders  them, 
to  return  the  breath,  to  respire :  [i.  e.,  to  breathe  back :]  The  Gr. 


THEOLOGY   OF   THE    BIBLE.  368 

there  gives,  anapneusai,  [a  verb  compounded  of  ana,  in,  up  and 
down,  and  pneo,  to  breathe ;  from  which  pneo  are  the  nouns  p>'>^oe 
and  ^^wet^ma,]  to  breathe  in,  or,  up  and  down:  In  Job  9  :  18  the 
Lat.  has  spiritus  ;  Douay,  spirit ;  the  Ital.  has  respirare,  to  breathe 
back ;  defined  by  Graglia,  to  breathe ;  tlie  E.  V.  is  to  take  my 
breath.  Ges's.  next  definition  of  ru-ach  is,  "  breath  of  the  nostrils," 
citing  Job  4:9;  where  the  Heb.  is,  ru-ach  of  nostrils  of  him ;  Gr.,  a 
pneuma  of  anger  of  him ;  Lat.,  spiritus  of  anger  of  him ;  Douay,  by 
the  spirit  of  his  wrath  ;  Ital.,  by  the  soffiar,  blowing,  or,  breath,  of 
his  nostrils  ;  E.  V,,  by  the  breath  of  his  nostrils.  And  citing  Psal. 
18:  16  ;  where  the  Heb.  is,  ru-ach  of  nostrils  of  thee;  Gr.,  apneti- 
ma  of  anger  of  thee  ;  Lat.,  spiritus  of  thy  anger;  Douay,  the  spirit 
of  thy  wrath  ;  the  Ital.  is  v.  15,  and  gives,  by  the  soffiar,  blowing, 
or,  breath,  of  the  vento,  wind,  of  thy  nostrils;  E.  V.,  v.  15,  at  the 
blast  of  the  breath  of  thy  nostrils.  Gesenius  proceeds,  "  Hence 
anger,  compare  aph  from  anph,  to  breathe"  citing  Judges  8:3; 
where  the  Heb.  is,  ru-ach,  the  breath,  of  them;  Gr.,  the pnemna  of 
them ;  Lat.,  spiritus  of  them  ;  Douay,  their  spirit  /  Ital.,  their  crue- 
cio,  anger;  E.  V.,  their  anger.  And  citing  Isai.  25  :  4  ;  where  the 
Heb.  is  ru-ach  ;  Gr.,  pneuma  ;  Lat.,  spiritus  ;  the  Ital.  there  is,  the 
anger  ;  Douay,  the  blast ;  E.V.,  the  blast.  And  citing  Isai.  30  :  28  ; 
where  the  Heb.  is,  ru-ach  of  him ;  Gr.,  the  pneuma  of  him ;  Lat., 
Spiritus  of  him;  Ital.,  his  Spirito  ;  Douay,  His  breath;  E.V.,  And 
his  breath.  And  citing  Zech.  6:8;  where  the  Heb.  is,  ru-ach, 
breath,  of  me  ;  Gr.,  the  thumon,  anger,  of  me  ;  Lat.,  my  spiritus  ; 
Ital.,  have  quieted  my  ira,  anger;  Douay,  have  quieted  my  spirit ; 
E.  v.,  have  quieted  my  spirit.  And  citing  Prov.  16  :  32  ;  where  the 
Heb.  is,  ru-ach,  breath  ;  Gr.,  orge,  anger ;  Lat.,  his  mind;  Ital.,  his 
cruccio,  anger,  passion  ;  Douay,  he  that  ruleth  his  spirit ;  E.  V.,  he 
that  ruleth  his  spirit.  And  citing  Prov.  29  :  11 ;  where  the  Heb.  is, 
All  ru-ach,  the  breath,  of  him  causeth  to  go  foi*th,  a  fool :  The  Gr., 
for  ru-ach  gives  here  thumos,  defined,  soul,  heart,  metaphor,  desire, 
appetite,  anger,  mind,  &c. :  The  Lat.  here  gives,  all  his  spiritus  : 
The  Ital,  all  his  anger:  The  Douay,  A  fool  uttereth  all  his  mind: 
E.  v.,  A  fool  uttereth  all  his  mind. 

The  next  definition  Ges.  gives  of  ru-ach  is,  "  breath  of  air,  air 
in  motion,  i.  e.,  a  breeze,"  citing  Job  41 :  8,  where  the  Heb.  has  ru- 
ach  :  The  Gr.  is  v.  7,  and  gives  pneuma  for  rit-ach :  The  Lat.  is  v. 
7,  and  gives  spiraculum :  The  Douay  is  v.  7,  and  gives  air,  thus : 
One  is  joined  to  another,  and  not  so  much  as  any  air  can  come  be- 
tween them  :  The  Ital.  is  \.  16,  and  gives  nento,  wind  :  The  E.  V. 


364  THEOLOGY    OF   THE   BIBLE. 

is  V,  16,  and  gives  air,  thus:  One  is  so  near  to  another,  that  no  air 
can  come  between  them.  And  he  cites  Jer.  2  :  24  ;  where  the  Heh. 
is,  in  desire,  or,  longing,  of  en-phsh,  breath,  [for,  desire,]  of  her 
catcheth  at  with  open  mouth  ru-ach,  the  wind :  The  Gr.  gives 
pnemna  for  rifrach  :  The  Lat.  ventus :  The  Douay,  snuffed  up  the 
wind:  Ital.,  absorbeth  the  wind  at  her  pleasure :  E.  V,,  snuffeth 
up  the  wind  at  her  pleasure :  Ges.  here  gives  breeze,  for  ru-ach. 
And  he  cites  Jer.  10  :  14;  where  the  Heb.  is  ru-ach  ;  the  Gr.,  pjieii- 
ma  ;  the  Lat.,  spiritus ;  the  Douay,  spirit ;  the  Ital.,  spirito  ;  the 
E.  v.,  breath.  And  he  cites  Jer.  14 :  6  ;  where  the  Heb.  is  ru-ach  ; 
the  Lat.,  Douay,  Ital.,  and  E.  V.,  wind.  And  he  cites  Gen.  3:8; 
where  the  Heb.  is  ru-ach,  which  Ges.  there  renders,  the  breeze  of 
the  day :  the  Gr.  there  is,  the  evening :  the  Lat.,  at  the  air  after- 
noon :  the  Douay,  at  the  afternoon  air:  the  Ital.,  at  the  air  of 
the  day:  the  E.  V.,  in  the  cool  of  the  day.  Ges.  proceeds:  "It 
[ru-ach]  is  more  often  the  ioi?id,  citing  Gen.  8:1;  where  the 
Heb.  is  ru-ach ;  the  Gr.  pneuma ;  the  Lat.,  spiritus/  the  Douay, 
Ital.,  and  E.  V.,  a  wind:  and  citing  Isai.  7:2;  where  the  Heb.  is 
ru-ach/  the  Gr., pneuina,  a,  hveaih,  [for,  wind;]  the  Lat.,  ventus,  a 
wind ;  the  Douay,  Ital.,  and  E.  V.,  the  wind.  And  citing  Isai. 
41 :  16  ;  where  the  Heb.  is  ru-ach /  the  Gr.,  anemos,  a  wind;  Lat., 
wind ;  the  Douay,  Ital.,  and  E.V.,  the  wind:  and  citing  Job  1:19; 
30:  15  ;  Isai.  27:  8 ;  32:  2;  in  each  of  which  the  Heb.  is  ru-ach/ 
in  the  three  first  of  which  the  Gr.  is  pneuma/  it  gives  other  words 
in  the  fourth :  In  the  two  first,  the  Lat,  has  ventus :  in  Isai.  27  :  8, 
it  has  spiritus :  and  in  Isai.  32  :  2,  it  has  ve^itus/  in  the  two  first,  the 
Douay  has  icind :  in  Isai.  27  :  8,  it  has  spirit :  and  in  Isai.  32  :  2,  it 
has  wind:  The  Ital.  has  loind  in  each  of  the  four  verses :  and  the 
E.  V.  has  wind  in  each  of  the  four  verses.  Ges.  then  says,  "  The 
air  was  supposed  to  be  put  in  motion  by  a  divine  breath,"  citing 
Exod.  15  :  8,  where  the  Heb.  is,  b,  by,  ru-ach,  (a)  breath,  of  nostrils 
of  thee  :  The  Gr.  is,  dia,  by,  or,  through,  (a)  pneuma  of  thy  anger : 
The  Lat.  is,  in,  or,  with,  spiritus  of  thy  fury  :  Douay,  with  the 
blast  of  thy  anger :  Ital.,  with  the  soffiar,  breath,  or,  blowing,  of 
thy  nostrils :  E.  V.,  with  the  blast  of  thy  nostrils  :  and  citing  Job 
15:  30;  where  the  Heb.  is,  b,  by,  ru-ach,  (a,  or  the)  breath,  of 
mouth  of  him :  the  Lat.  is,  he  shall  be  taken  away  by  the  spiritus 
of  his,  or,  his  own,  mouth :  the  Douay,  is,  he  shall  be  taken  away 
by  the  breath  of  his  own  mouth  :  the  E.  V.  is,  by  the  breatli  of  his 
mouth  shall  he  go  away :  This  was  more  than  our  Orthodox  Edi- 
tors could  put  up  with :  that  there  was  nothing  to  go  away  at 


THEOLOGY    OF   THE   BIBLE.  365 

death  but  a  man's  breath  needed  mending  by  Orthodoxy;  and 
therefore  our  Editoi'S  say  in  the  margin,  "i.  e.,  of  the  Ahnighty's 
mouth." — Ed.  Now  we  will  see  whence  our  Editors  got  this  con- 
ceit :  it  came  from  the  Orthodoxy  of  the  Ital.  version :  that  gives, 
he  shall  be  taken  away  by  the  soffio  of  the  mouth  of  God.  Now 
even  James's  Ecclesiastics,  though  they  so  much  follow  the  Ital., 
had  not  the  boldness  to  follow  it  here.  In  Job  11  :  20,  the  PTeb. 
is :  w,  yea,  expectation  of  them  [i.  e.,  what  awaits  them,]  mphh,  a 
breathing  out,  en-phsh^  of  breath  :  E.  V.,  and  their  hope  {shall  he  as, 
inserted)  the  giving  up  of  the  ghost :  Margin,  a  puff  of  breath : 
the  margin  giving  breath  for  en-2)hsh  /  and  see  Ps.  104:  29,  given 
among  these  definitions  ofrii-ach  by  Gesenius.  Ges.  proceeds,  "  and 
therefore  the  wind  is  called  rxi-aeh  of  God,"  citing  1  Kings  18  :  12  ; 
2  Kings  2:  16;  Isai.  40 :  7;  59:  19;  Ezek.  3 :  14;  11:  24;  in  the 
first  four  of  which  the  Heb.  has  ru-ach  of  Jehovah ;  in  Ezek.  3:  14 
the  Heb.  has  ru-ach,  twice ;  and  in  Ezek.  11  :  24,  it  has,  first,  ru- 
ach^  and  then,  nf-acA  of  God.  In  1  Kings  18:12,  and  2  Kings  2  :  16, 
the  Gr.  has,  pneuma,  a  breath,  Jcuriou,  [i.  e.,  a  wind.]  In  Isai.  40 :  7, 
and  59  :  19,  the  Gr.  uses  other  language.  In  Ezek.  3:14,  the  Gr. 
ha.s  pneiima,  a  breath,  [for,  a  wind,]  twice  :  and  in  Ezek.  11  :  24  it 
has,  ^rst,  2^neuma,  and  then^>neww^a  theou  /  both  meaning,  a  wind. 
In  1  Kings  18  :  12,  and  2  Kings  2 :  16,  the  Lat.  has  Spiritus  Domini. 
In  Isai.  40 :  7,  and  59 :  19,  it  has  spiritus  Domini.  In  Ezek.  3:14, 
it  has  spiritus,  twice  :  and  in  Ezek.  11  :  24  it  has,  first,  Spiritus,  and 
then  spiritus  Dei.  In  1  Kings  18  :  12,  and  2  Kings  2:16,  the  Dou- 
ay  has,  the  Spirit  of  the  Lord.  In  Isai.  40  :  7  it  has,  the  spirit  of 
the  Lord,  thus,  because  the  spirit  of  the  Lord  hath  blown  upon  it. 
In  Isai.  59  :  19  it  has,  the  spirit  of  the  Lord.  In  Ezek.  3  :  14  it  has, 
the  spirit,  and  mjsjnrit:  and  in  Ezek.  11:  24,  it  has,  first,  the 
spirit,  and  then,  the  S2)irit  of  God.  The  Ital.  in  1  Kings  18:  12  ;  2 
Kings  2  :  16  ;  Isai.  40  :  7  ;  59  :  19,  has,  the  Spirito  of  the  Lord  :  in 
Ezek.  3:  14,  it  has,  first,  the  Spirito,  and  then,  \i\j  s^nrito  ;  and  in 
Ezek.  11  :  24  it  has  first,  the  Spirito,  and  then  spirito  of  God.  The 
E.  V.  in  1  Kings  18  :  12,  and  2  Kings  2  :  16,  has,  the  Spirit  of  the 
Lord :  in  Isai.  40  :  7,  it  has,  the  spirit  of  the  Lord  bloweth  upon  it ; 
and  in  Isai.  59:  \^,the  Spirit  of  the  Loi-d  shall  lift  up  a  standard 
against  him.  The  Heb.  in  Isai.  59:  19  is,  ki,  for,  shall  come  as  a 
river  enemy,  or,  a  river  of  distress,  [which]  ru-ach,  a  breath,  of  Je- 
hovah [i.  e.,  a  Avind]  shall  lift  up,  or,  make  high,  b,  upon,  or, 
against,  him:  The  Gr.  is,  for  shall  come  as jyotamos,  a  river,  forced, 
or,  driven,  [i.  e.,  by  a  wind]  the  anger  from  Iturios,  it  shall  come 


366  THEOLOGY   OF   THE   BIBLE. 

with  vehemence  :  The  Lat.  is,  when  he  shall  come  as  a  river  violent 
which  spiritus  Domini,  a  breath  of  the  Lord  [i.  e.,  a  wind]  cogit, 
heapeth  up,  metaphor.,  says  Donnegan,  forceth :  The  Douay  is, 
when  he  shall  come  as  a  violent  stream  which  the  spirit  of  the  Lord 
[i.  e.,  a  wind]  driveth  on :  The  Ital.  is,  for  the  enemy  shall  come 
like  a  river ;  (ma,  lut,  inserted)  the  Spirito  of  the  Lord  shall  lift  np 
the  standard  against  him :  E,  V„  when  the  enemy  shall  come  in 
like  a  flood,  the  Spirit  of  the  Lord  shall  lift  np  a  standard  against 
him:  following  the  Ital,  in  its  misconception.  In  Ezek.  3  :  14,  the 
E.  V.  has,  the  spirit,  and  my  spirit:  and  in  Ezek.  11  :  24,  it  has, 
first,  the  spirit,  and  then  the  Sjririt  of  God.  The  reader  will  observe 
how  the  Cap.  S,  and  the  small  s,  are  used  in  the  different  Romish 
versions  and  in  the  E.  V. :  they  can't  agree  when  to  use  the  Cap. 
S,  and  when  the  small  s. 

Ges.  proceeds,  under  ru-ach,  thus :  "  Wings  are  poetically  as- 
cribed to  the  wind,"  citing  Ps.  18:10;  104  :  3  ;  Hosea,  4 :  19  ;  in 
each  of  which  the  Heb.  is  ru-ach;  in  the  first  two  of  which  the  Gr. 
is,  anemos,  wind  ;  and  in  the  third,  pnexima,  a  breath,  foi-,  a  wind  : 
In  the  two  first  the  Lat.  has  ventus,  wind ;  and  in  the  third,  S2?iritus : 
The  Douay  has  loind  in  each  of  the  three  places  ;  giving  wind  for 
the  Lat.  spiritus,  as  well  as  for  the  Lat.  ventus:  The  Ital.  has  vento, 
wind,  in  each  of  the  three  places  :  The  E.  V.  has  wind  in  each. 

Ges.  proceeds  to  say,  that  rti-acJi  is  used  "  of  a  quarter  of  hea- 
ven ;  "  citing  Ezek.  42  :  16;  where  the  Heb.  is.  He  measured,  ru- 
ach,  breath,  [for,  wind,]  which  east :  The  Gr.  does  not  use  its  word 
pneuma,  but  gives,  looking  to  the  east :  The  Lat.  is,  opposite  ven- 
tum,  v/ind,  east :  Douay,  And  he  measured  toward  the  east :  Ital., 
He  measured  the  side  east :  E.  V.,  the  same.  And  citing  Ezek. 
42  :  17  ;  where  the  Heb.  is,  he  measured  ru-ach  which  north:  The 
Gr.  does  not  use  its  word  pneuma,  but  gives  to,  that,  against  face 
of  the  north  :  The  Lat.  is,  opposite  wind  north  :  Douay,  toward  the 
north  :  Ital.,  He  measured  the  side  north :  E.  V.,  He  measured  the 
north  side.  And  citing  verse  18,  in  which  the  Heb.  has  ru-ach, 
which  of  sea :  the  Gr.  is,  to,  that,  against  face  of  sea :  Lat.,  toward 
wind  south :  Douay,  towards  the  south :  Ital.,  He  measured  the 
side  south  :  E.  V.,  He  measured  the  south  side.  And  citing  v.  19; 
where  the  Heb.  has  ru-ach  which  drum,  of  the  south  quarter :  The 
Gr.  has,  simply,  opposite  the  South :  The  Lat.  is,  toward  loind 
west :  Douay,  toward  the  west :  Ital.,  towards  the  side  west :  E.V., 
to  the  west  side.  And  citing  Ezek.  37  :  9;  where  the  Heb.  is,  u. 
And,  or,  Then,  he  said  to  me  :  prophesy  to  that  n^ac^,  breath,  [for, 


THEOLOGY   OF   THE    BIBLE.  367 

wind,]  prophesy,  bn  adm,  son  of  man,  and  say  to  that  ru-ach,  Thus 
saith  Lord  Jehovah:  from  (the)  four  ru-achut,  [plural  of  rii-ach,] 
breaths,  come  that  ru-ach,  breath,  and  breathe  into  he,  these,  heap- 
ed up,  that  these  may  lire  again :  The  Gr.  gives,  pneicma,  and 
'pneuma^  and  then,  from  the  four  pneumaton,  breaths,  and  breathe 
into  these  dead,  and  zesatosan,  they  may  live  again.  [We 
hare  had  zesetai,  the  singular,  he  may  live  again,  in  Job  14 :  14.] 
The  Lat.  gives  spiritus,  and  spiritus,  and  then,  from  the  four  tcinds 
come  sjyiritiis,  and  blow  upon  these  slain,  and  they  may  live 
again:  Douay,  .  .  .  Prophesy  to  the  spirit,  O  son  of  man,  and 
say  to  the  spirit :  Tlius  saith  the  Lord  God :  come,  spirit,  from 
the  four  winds,  and  blow  upon  these  slain,  and  let  them  live 
again :  The  Ital.  is, .  .  .  Prophesy  to  the  spirito,  .  .  .  and  say  to 
the  spirito, .  .  .  come,  0  sjnrito,  from  the  four  winds,  and  blow  into 
these  slain,  that  they  may  live  again  :  The  E.  V.  is,  ...  Prophesy 
unto  the  loind,  .  .  .  and  say  to  the  loind,  Thus  saith  the  Lord  God : 
come  from  the  four  loinds,  O  breath,  and  breathe  upon  these  slain, 
that  they  may  live.  [Here,  for  the  Lat.  spiritus,  and  the  Ital.  spi- 
rito, and  the  Douay,  spirit,  each  used  three  times  in  the  verse,  the 
E.  V.  gives  wind,  twice,  and  breath,  once.]  In  v.  8,  the  Heb.  has 
ru-ach;  the  Gr., pneuma ;  the  Lat.,  spiritus/  the  Donaj,  spirit ; 
the  Ital.,  spirito  ;  the  E.  V.,  breath,  thus :  .  .  .  but  (there  was)  no 
breath  in  them.  And  in  v.  10,  the  Heb.  has  ru-ach  ;  the  Gx.,  pneu- 
ma ;  the  Lat.,  spiritus ;  the  Douay,  spirit;  the  Ital.,  spirito  ;  the 
E.  v.,  breath.  Gesenius  also  cites  1  Chron.  9  :  24 ;  where  the  Heb. 
is,  towards  (the)  four  ru-achut,  breaths,  [for  winds]  were  these  s7iO- 
rim,  gates :  the  Gr.  is,  towards  the  four  loinds  were  hai,  these, 
gates  :  The  Lat.  is,  J*er,  by,  or,  at,  (the)  four  loinds  were  porters : 
Ital.,  Porters  were  disposed  joer  by,  the  four  winds:  Douay,  In  four 
quarters  were  the  porters ;  E.  V.,  In  four  quarters  were  the  porters. 
Gesenius  proceeds  under  ru-ach,  and  says,  it  is  used  of  anything 
vain,  citing  Isai.  26 :  18  ;  where  the  Heb.  has  ru-ach;  the  Gr.,  pneu- 
ma; the  Lat.,  spiritus;  Douay,  Ital.,  and  E.  V.,  loind.  And  citing 
Micah  2:11;  where  the  Heb.  is.  If  (a)  man  unfortunate,  or,  wretch- 
ed, oi  ru-ach,  breath,  and  of  fraud,  or,  vanity,  do  lie:  Gr.,  lyneuma 
pseudos,  breath  of  falsehood:  Lat.,  spiritus:  Douay,  Would  God  I 
were  not  a  man  that  hath  the  spirit,  and  that  I  rather  spoke  a  lie : 
Ital.,  If  (there  be)  somebody  that  proceedeth  by  ispirazioni,  the 
breath,  and  lieth  falsely:  E.  V.,  If  a  man  walking  in  the  spirit  and 
falsehood  do  lie.  And  citing  Job  16:3;  where  the  Heb.  is,  words 
of  ru-ach,  breath :  Gr.,  words  o^ pneuma :  Lat.,  words  windy :  Dou- 


368  THEOLOGY   OF   THE   BIBLE. 

ay,  windy  words :  Ital.,  the  words  oiwind:  E.  V.,  vain  words.  And 
citing  Job  15:2;  where  the  Heb.  is,  Avhether  a  wise,  shall  answer 
knowledge  ru-ach^  of  breath,  \ru-ach  here  is  in  the  genitive  by  po- 
sition,] and  make  full  of  east  wind  belly  of  him :  Gr.,  Whether  a 
wise,  answer  shall  give  of  knowledge  pnemna.,  &c. :  Lat.,  Whether 
a  wise  shall  answer  as  if  in  wind  speaking :  Douay,  Will  a  wise 
man  answer  as  if  he  Avere  speaking  in  the  loind:  Ital.,  Should  a  man 
wise  pronounce  opinions  vain :  E.  V.,  Should  a  wise  man  utter  vain 
Ivuowledge,  &c.     [The  sense  of  the  Heb.,  and  the  Greek,  seems  to 
be,  that  Eliphaz,  in  answer  to  Job's  talk,  asks :  Shall  a  wise,  answer 
knowledge  of  breath  ?  And  in  v.  3  he  asks,  E.  V.,  Should  he  reason 
with  unprofitable  talk  ?]  And  Ges.,  under  ru-ach,  referring  to  rout, 
cites  under  rout  Eccl.  1:14;  where  the  Heb.  is,  rout  ru-ach^  desire, 
or,  study,  of  breath,  [for,  wind] :  Ges.  renders  these  words,  "  a  vain 
pursuit : "  The  Gr.  is,  proairesis,  a  purpose,  or,  mode  of  thinking, 
ofpneuma,  breath:  The  Lat.  is,  afflictio  spirittis,  distress  of  breath- 
ing, or,  breath :  The  Ital.,  tormento  di  spirito,  torment,  or,  grief,  of 
spiriio:  The  Douay,  vexation  of  S2nrit:  E.  V.,  the  same.     And  he 
cites  Eccles.  2:11,17,  26;  4:4,  6;  6:9;  in  each  of  which  the  same 
two  Heb.  words  rout  ru-ach,  occur ;  and  in  each  of  which  the  same 
two  Gr.  words  before  given   occur  :  In  2  :  11,  the  .Lat.  is,  distress 
of  m^nc?/  and  the  Douay,  vexation  of  mind:  the  Ital.,  torinento  di 
spirito  :  the  E.  V.,  vexation  of  spirit.     In  2  :  17  the  Lat.  is,  distress 
of  spiritus :  Ital.,  tormento  di  spirito :  Douay,  vexation  of  spirit : 
E.  v.,  the  same.     In  2  :  26,  the  Lat.  is,  solicitudo,  trouble,  anxiety, 
carking  care,  of  mind:  Douay,  solicitude  of  the  mind:  Ital.,  tor- 
mento  di  spirito :  E.  V.,  vexation  of  s^^irit.     In  4  :  4,  the  Lat.  is, 
care  overflowing :  Douay,  fruitless  care :  Ital.,  tormento  di  spirito : 
E.  v.,  vexation  of  spirit.     In  4 :  6,  the  Lat.  is,  distress  of  mind: 
Douay,  vexation  of  mind:  Ital.,  tormento  di  spirito :  E.  V.,  vexa- 
tion of  spirit.    In  6 :  9,  the  Lat.  is,  a  pre-occupation  of  spiritus : 
Douay,  presumption  of  spirit:  Ital.,  tormento  di  spi?'ito:   E.  V., 
vexation  of  spirit.  And  under  roimi  Ges.  cites  Eccles.  1 :  17  ;  4  :  16  ; 
in  each  of  which  the  Heb.  words  are,  roiun  ru-ach  ;  for  which  he 
gives,  "  striving  after  wind,  vain  desire  :  "  The  Gr.,  in  each,  has  the 
same  words  before  given,  proaire^iis  pneumatos:  the  Lat.  has  in 
each,  the  two  words  given  by  it  in  two  of  the  verses  before  cited 
from  Eccles. :  The  Ital.  has,  in  each,  tormento  di  spirito :  The  Dou- 
ay, in  each,  vexation  of  spirit :  E.  V.,  the  same. 

Ges.  then  proceeds,  under  ru-ach,  to  say :  "  equivalent  to  en- 
phsh  (2)  psuche,  anima,  breath,  life,  the  vital  principle,  which  shews 


THEOLOGY    OF   THE    BIBLE.  369 

itself  in  the  breathing  of  the  mouth  and  nostrils,  whether  of  men  or 
of  beasts,"  citing  Eccles.  3  :  21  ;  8  :  8  ;  12  ;  7  ;  in  eacli  of  which  the 
Heb.  is  TVrach  ;  the  Gr.,  pneuma  ;  the  Lat.,  spirittis  ;  the  Ital.,  in 
3  :  21,  has,  the  spirito;  in  8 :  8,  it  has  the  vento,  wind,  twice,  (for 
the  Lat.  sjnritus  ;)  and  in  12:  7  has,  the  spirito  :  the  Douay,  in  all 
these  three  verses  has  sj^irit  /  the  E.  V.,  the  same.  On  turning  to 
en-phsh  in  Ges.,  we  find,  that  after  defining  (1)  the  noun  €7i-phsh, 
breath,  breath  of  life,  odour  exhaled ;  bti  en-phsh,  literally,  bottles 
of  breath,  rendered  by  Ges.  smelling  bottles  ;  and  citing  Scripture 
verses  for  each  ;  gives,  for  en-p1isl\  (2)  "  the  soul,  anima^psucht^  by 
which  the  body  lives,  the  token  of  which  life  is  drawing  breath, 
(compare,  says  he,  ru-ach^  Lat.,  anima)^  the  seat  of  which  was  sup- 
posed to  be  in  the  blood,"  citing  verses:  "hence  life,  vital  prin- 
ple,"  citing  Gen.  35  :  18.     See  this  verse  given  in  its  place. 

And  under  ru-ach  as  equivalent  to  en-phsh,  psiiche,  anima,  he 
cites  other  passages;  among  them,  Ezek.  37  :  8  ;  where  the  Heb.  is 
ru-ach,  and  where  he  renders,  giving  the  Heb.  words,  "  there  is  no 
.'^pii'it  in  it :  "  The  Gr.  there  is  pnctcma  ;  the  Lat.,  sinritus  ;  Ital., 
spirito  :  Douay,  spirit ;  E.  V.,  hreatli.  In  Ezek.  37  :  5,  and  6,  also, 
the  Heb.  is  ru-ach  ;  the  GiX.,  p}ieu'ma  ;  the  Lat.,  spiritus  ;  the  Dou- 
ay, spirit ;  the  Ital.,  the  spirito  ;  E.V.,  breath.  Here  again  we  see 
that  the  Ital.  spirito  means  breath.  Ges.  cites  also  Hab.  2 :  19; 
where  the  Heb.  is,  and  any  ru-ach  not  in  entrails  u,  of  him,  it ;  Gr., 
and  any  pmeuma  not  is  in  auto,  it ;  Lat.,  and  any  spiritus  not  is  in 
entrails  of  it ;  Douay,  and  there  is  no  spirit  in  the  bowels  thereof; 
Ital.,  and  not  (there  is)  within  her  any  spirito  ;  E.V.,  and  (there  is) 
no  hreath  at  all  in  the  midst  of  it.  Ges.  further  says,  under  ru-ach, 
"  and  metaphor,  used  of  any  one  stupified  with  astonishment  and 
admiration,"  citing  1  Kings  10:5;  where  the  Heb.  is,  not  existed 
in  her  more,  ru-ach,  breath  :  The  Gi".  Iiei'e  is,  and  out  of  herself  she 
became  :  Lat.,  she  had  not  more,  spiritus :  Douay,  she  had  no  longer 
any  spirit  in  her :  Ital.,  she  fainted  away  wholly  :  E.  V.,  there  was 
no  more  spirit  in  her.  Ges.  gives  the  true  sense.  On  sudden  a-<- 
tonishraent  we  instinctively  hold  our  breath.  All  that  the  Hebrew 
phrase  used  here  means,  is  :  She  was  stupified  with  astonishment, 
&c. :  The  Gr.,  she  was  out  of  herself,  or,  as  we  say,  beside  herself, 
expresses  the  sense  well  enough.  It  is  not  likely  she  fiiinted  away, 
as  the  Ital.  has  it. 

Ges.  proceeds  :  "  Sometimes  the  human  spdrit  [breath]  is  called 
also  rit-ach  of  God,  as  being  breathed  into  man  by  God,  and  re- 
turning to  him,"  citing  Job  27  :  3 ;  where  the  Heb.  gives,  first, 
24 


370  THEOLOGY   OF   THE   BIBLE. 

nshme,  and  then,  ric-ach,  both  meaning  the  same,  namely,  breath : 
the  Gr.  there  gives,  first,  the  jmoe,  and  then,  pneiima  theio7i^  a 
breath  divine,  sent  by  the  Divinity ;  both  from  the  same  verb 
pi^eo,  to  breathe,  and  both  meaning  the  same,  namely,  breath :  the 
Lat.  there  gives,  first,  halitus,  breath,  and  then,  s2nrUiis,  a  breath : 
the  Douay,  there  gives,  first,  breath,  and  then,  the  Spirit  of  God : 
the  Ital.  gives,  first, ^a^o,  breath,  and  then,  the  alito^  breath,  di,  of, 
from,  God :  the  E.  V.  gives,  first,  breath,  and  then,  the  Spirit  ol 
God.  Ges.  here  cites  also  Eccl.  12  :  V  ;  where  the  Heb.  is :  and 
shall  return  that  dust,  &c.,  and  that  ru-ach  shall  return  to  that  God 
who  gave  it :  the  Gr.  here  is,  to  pneuma,  that  breath  :  the  Lat.  is, 
spiritus:  the  Douay,  the  spirit:  Ital.,  the  spirito  :  E.  V.,  the  spirit. 
And  he  cites  also,  Ps.  1 04 :  20 ;  where  the  Heb.  is :  thou  takest 
away  ru-ach  of  them,  ighuoun,  [from  the  verb  ghuo,  to  breathe  out, 
exspire,  the  Heb.  verb  used  where  the  E.  V,,  in  other  places,  has, 
give  up  the  ghost,]  they  breathe  out,  exspire,  and  to  dust  of  them 
they  return:  the  Gr.  is,  thou  takest  sl^y  a,  j  the  pneuma  of  them,  and 
ekleipsousi,  they  fail,  faint,  go  out,  like  a  candle  :  Lat.,  spiritus  of 
them :  Douay,  thou  shalt  take  away  their  breath,  and  they  shall 
fail,  and  shall  return  to  their  dust :  Ital.,  thou  drawest  back  their 
fiato,  breath,  they  end,  cease,  die,  &c. :  E.  V.,  thou  takest  away 
their  breath,  they  die,  &c.  Verse  30  is,  Heb.,  thou  shalt  send  out 
ru-ach,  (the)  breath,  of  thee,  they  are  created :  Gr.,  the  pneuma  of 
thee  :  Lat.,  thy  spiritus  :  Ital.,  thy  spirito :  Douay,  Thou  shalt  send 
forth  thy  spirit :  E.  V.,  Thou  sendest  forth  thy  spirit.  Ges.  cites 
also,  Numb.  16  :  22  ;  where  the  Heb.  is :  God  of  ru-aoht,  (the) 
breaths,  of  every  flesh  :  Geddes  gives,  God  of  all  breathing  flesh : 
Gr.,  God  of  t\\e pneumaton,  breaths,  of  every  flesh  :  Lat.,  God  spi- 
rituum  [gen.  plural  of  spiritus'] :  Douay,  the  God  of  the  spirits  of 
all  flesh :  Ital.,  God  of  the  spiriti  of  every  flesh  :  E.  V.,  the  God  of 
the  spirits  of  all  flesh. 

Ges.  under  ru-ach,  proceeds :  "  Twice  in  prophetic  visions,  spirit 
is  used  of  a  certain  divine  and  miraculous  power  by  which  livings 
otherwise  inanimate  are  moved,"  citing  Ezek.  10:  17;  Avhere  the 
Heb.  is :  for  rurach,  (the)  breath, — spirit — of  life  in  them  :  the  Gr. 
is,  i\ie  pneuma  zoUs,  breath  of  life:  Lat.,  spiritus  vitae,  (the)  breath 
of  life  :  Douay,  the  sp)irit  of  life  :  Ital.,  for  the  sp)irito  of  the  animar 
U,  animals,  (was)  in  them :  E.  V.,  for  the  sjyirit  of  the  living  crea- 
ture (was)  in  them.  And  citing  Zech.  5:9;  where  the  Heb.  is  : 
and  Tu-ach,  (a)  breath, — spirit — in  wings  of  them:  Gr.,  (a)  pneuma 
in  the  wings  of  them:  Lat.,  spiritus :  Douay,  and  loind  was  in  their 


THEOLOGY   OF   THE   BIBLE. 


3Y1 


wings  :  Ital.,  the  which  had  the  %mnd  in  theii*  wings:  E.  V",,  and 
the  wind  (was)  in  their  wings. 

Ges.  then  proceeds,  under  ru-aeh^  to  say :  "  It  is  equivalent  to 
en-phsh  (3) ;  "  where  he  defines  en-phsh,  "  the  mind,  as  the  seat  of 
the  senses,  affections,  and  various  emotions,  to  which  is  ascribed 
love,  joy,  piety  towards  God,  confidence,  desire,  appetite,  both  that 
for  food,  and  sexual  desire ;  also  for  slaughter  and  revenge,  hatred, 
contempt,  sorrow,  warlike  valour ; "  citing  passages  for  each  of 
these  :  namely,  Isai.  42 :  1 ;  Cant.  1  :  7;  3:  1,  2,  3,  4  ;  Gen.  34 :  3  ; 
in  each  of  which  the  Heb.  has  en-phsh,  breath,  of  love.  And  Ps. 
86  :  4 ;  where  the  Heb.  has  en-phsh,  hreath,  of  joy.  And  Isai.  15:4; 
Ps.  6  :  4  ;  in  each  of  which  the  Heb.  has  en-phsh,  breath,  of  fear  ; 
and  in  each  of  which  the  Gr.  has  psuche  ;  and  the  Lat.  anima,  in 
each  ;  and  the  Douay,  soul  in  each ;  and  the  Ital.,  anima  in  each : 
the  E.  Y.  has  life  in  Isai.  15:4,  and  soid  in  Ps.  6  :  4.  And  Ps. 
86:  4;  104:  1;  143:  8;  in  each  of  which  the  Heb.  has  en-phsh, 
breath,  of  piety  towards  God.  And  Ps.  57  :  1  ;  where  the  Heb.  has 
en-phsh,  breath,  of  confidence.  And  Ps.  42  :  1,  2  ;  63  :  1 ;  in  each  of 
which  the  Heb.  has  en-phsh,  breath,  of  desire.  And  Deut.  12 :  20, 
21  ;  Prov.  6  :  30 ;  10:3;  Mic.  7:1;  in  each  of  which  the  Heb.  has 
enrpihsh,  breath,  of  appetite  :  whence,  says  Ges.,  Pi'ov.  23  :  2,  bol 
en-phsh,  literally,  possessor  of  breath  ;  for  which  he  gives,  greedy 
man :  the  Lat.  is,  if  however  thou  have  in  power  thy  anima :  the 
Douay,  if  it  be  so  that  thou  have  thy  soid  in  thy  own  power  :  Ital., 
if  thou  (be)  greedy :  E.  V.,  if  thou  (be)  a  man  given  to  appetite. 
And  Jer.  2  :  24  ;  where  the  Heb.  has  en-phsh,  breath,  of  sexual  de- 
sire. And  Ps.  27 :  12;  41 :  2 ;  105  :  22  ;  Exod.  15:9;  Prov.  21  :  10. 
In  the  first,  the  Heb.  is :  give  me  not  to  en-phsh,  breath,  of  enemy 
of  me,  .  .  .  that  iphh,  breathe  out,  violence :  the  Gr.  has  psuche :  the 
Lat.,  anima:  the  Douay,  Ital.,  and  E.  V.,  have,  to  the  will  of  mine 
enemies.  In  Ps.  41  :  2,  the  Heb.  is  :  will  not  give  him  to  en-phsh, 
breath,  of  enemies  of  him  :  Lat.,  into  anima;  Douay,  Ital.,  and 
E.  v.,  to  the  will  of  his  enemies.  In  Ps.  105  :  22,  the  Heb.  is :  at 
en-phsh,  breath,  of  him ;  the  Ital.  is :  at  his  seyise :  E.  V,,  at  his 
pleasure.  In  Exod.  15  :  9,  the  Heb.  is :  en-pjhsh,  breath,  of  me :  Gr., 
psuche:  Lat.,  anima:  Douay,  soid:  Ital.,  anima:  E.  V.,  my  lust 
shall  be  satisfied  upon  them:  In  Prov.  21 :  10,  the  Heb.  is  :  en-phsh, 
breath,  of  wicked  desireth  evil:  Qw,  psuche:  JjqX.,  anima:  Douay, 
the  soul :  Ital.,  the  anima:  E.  V.,  the  soid.  And  Ges.  cites  Isai. 
1:  14;  where  the  Heb.  is:  hateth,  en-phsh,  breath,  of  me:  Gr., 
psuche:  Jj^t.,  anima:  Douay,  Islj  soid   hateth:   Ital.,  my  anima, 


372  THEOLOGY   OF   THE   BIBLE. 

hateth :  E,  V.,  my  soul  hateth.  And  he  here  cites  also  Ps.  17 :  9  ; 
where  the  Heb.  is :  enemies  in  en-phsJi,  breath,  [i.  e,,  they  who 
hate]  have  drawn  together  upon  me :  Ital.,  (from  before)  my  mor- 
tal enemies  (that)  me  surround :  E.  V.,  (from)  my  deadly  enemies, 
(who)  compass  me  about.  [I  prefer  to  take  this  verse  as  Gesenius 
takes  it,  for  an  instance  of  en-phs7i,  breath,  of  hatred,  to  the  Greek, 
the  Lat.,  and  the  Douay,  given  under  Ps.  17:  9  ;  in  its  place.]  He 
next  cites  Ezek.  36  :  5  ;  where  the  Heb.  is  :  with  contempt  en-phsh, 
of  breath :  Gr.,  spurning  psuchas,  breaths :  Lat.,  mind:  Douay, 
mind:  Ital.,  with  the  contempt  of  the  mind :  E.  V.,  Avith  despiteful 
m,inds:  and  he  here  cites  also,  Isai.  49  :  7  ;  where  the  Heb.  is  :  to 
contemned  of  e^^-/)A5A,  breath  :  Gr.,  j^suche:  Lat.,  anima :  Douay, 
sold:  Ital.,  to  him  that  is  contemned  of  \\vq person:  E.  V.,  to  him 
whom  man  despiseth.  [In  these  verses  we  have,  the  breath  of  con- 
tempt.] He  next  cites  Jer.  5 :  9,  for  en-phsh,  breath,  of  revenge. 
Next,  Job  19:  2;  27:  2;  30:  25;  for  en-phsh,  breath,  of  soitow. 
And  next.  Judges  5 :  21 ;  Jer.  4 :  19  ;  for  en-phsh,  breath,  of  war- 
like valour, 

Ges.  next  says  :  en-phsh  "  is  used  of  tlie  sensations  in  general ;  of 
the  mode  of  feeling  and  acting  ;  will  and  purpose,"  citing  passages 
for  each  of  these  different  applications  of  en-phsh,  breath,  in  Scrip- 
ture. And  he  says  :  "  All  of  these  expi*essions  are  more  commonly 
used  of  the  heart,^''  refei'ring  to  lb,  and  the  definitions  given  of  it. 
And  under  ru-ach  as  equivalent  to  en-phsh,  he  says :  "  as  the  seat 
of  the  senses,  affections,  and  emotions  of  various  kinds,"  citing  Pro- 
verbs 25  :  28  ;  where  the  Heb,  is  :  ru-ach,  breath.  He  renders,  "  a 
man  who  does  not  rule  ru-ach  of  him,  his  affections,  or,  spirit :"  the 
Gr.  there  is,  a  man  who  not  with  counsel,  or,  purpose,  anything 
does :  Lat.,  a  man  who  cannot  in  speaking  restrain  his  spiritus, 
breath  :  Douay,  a  man  that  cannot  refrain  his  own  spirit  in  speak- 
ing :  Ital.,  The  man  whose  m,ind  not  hath  moderation  any  :  E.  V., 
He  that  (hath)  no  rule  over  his  own  spirit.  And  Ges.  here  cites 
also  Gen.  41 :  8  ;  where  the  Heb.  has  ru-ach,  breath  ;  i.  e,,  says  he, 
"  his  m,ind  was  agitated  : "  the  Gr.  there  has,  the  psuche,  breath, 
of  him,  was  disturbed,  thrown  into  confusion,  vexed,  perturbed, 
troubled  ;  the  Gr.  using  2'>suche  for  ru-ach,  as  it  does  also  for  en- 
phsh  :  The  Lat.  in  Gen.  41:8,  does  not  use  its  word  spiritus,  nor 
anima  /  it  gives  being  stunned  with  fear,  he,  &c. :  the  Douay,  being 
struck  with  fear,  he,  &c. :  Ital.,  his  spirito  was  disturbed,  thrown 
into  confusion  :  E.  V,,  his  S2')irit  was  troubled.  Ges.  here  cites  also, 
Dan.  2  :  1,  for  which  also  he  gives,  "  his  mind  was  agitated  : "  the 


THEOLOGY   OF   THE   BIBLE.  S7S 

Heb.  there  also  is  tti-ach,  breath  :  the  Gr.  is,  was  out  of  its  natural 
state  the  pneuma,  breath,  of  him :  Lat.,  conterritus  est,  was 
affrighted,  put  in  fear,  spiritus,  the  breath,  of  him :  Douay,  his 
spirit  was  terrified :  Ital.,  his  spirito  was  frightened,  or,  desponding : 
E.  v.,  his  S2nrit  was  troubled. 

Ges.  proceeds,  under  ru-ach,  to  say :  To  this  is  ascribed  patience, 
citing  Eccl.  7:8;  where  the  Heb.  is,  good,  arh  ru-ach,  slow  of 
breath,  above  high,  or,  lofty  ru-ach,  of  breath.  Ges.,  under  arJc, 
gives,  ark  apJiiin,  slow  of  nostrils ;  the  Heb.  phrase  for  patience : 
The  Gr.  in  Eccl.  7  :  8,  gives,  good,  makrothumos,  a  slow  to  anger, 
above  a  high,  or,  lofty,  in  pneuma,  breath :  The  Lat.  is,  better  is 
patiens,  a  bearing,  or,  patient,  than  an  arrogant :  Douay,  better  is 
the  patient  man  than  the  presumptuous :  The  Ital.,  is,  better  (is 
worth)  who  is  of  spirito  patient,  than  who  is  of  spirito  proud :  E.  V., 
the  patient  in  spirit  (is)  better  than  the  proud  in  spirit.  Ges.  then 
says :  ru-ach  is  used  also  for  impatience,  citing,  under  qtsr,  Exod. 
6:9;  where  the  Heb,  is :  from  qtsr  rwach,  short  of  breath  :  [the 
Heb.  phrase  for  impatience :]  the  Gr.  there  is  oligopsuehia,  of  little 
breath:  the  Lat.,  anguish  of  spiritus,  breath:  the  Ital.,  anguish  of 
spirito:  Douay,  and  E.  V.,  anguish  of  spirit.  And  Pro  v.  14:  29; 
where  the  Heb.  has,  first,  ark  aphim,  slow  of  nostrils,  and  then  the 
same  two  words  qtsr  ru-ach,  short  of  breath :  Gr.,  oligopsuchos,  of 
little  breath  :  Lat.,  impatient :  Douay,  impatient :  Ital.,  ready  to 
anger :  E.  V.,  hasty  of  spirit.  And  Prov.  14  :  17 ;  where  the  Heb. 
is :  qtsr  aphim,  short  of  nostrils  :  [for  impatience ;  equivalent  to, 
short  of  breath :]  the  Gr.  instead  of  giving  there,  short  oipneuma, 
the  word  it  generally  uses  for  the  Heb.  ru-ach,  gives  irascible :  the 
Lat.  gives,  simply,  impatient :  the  Douay,  impatient :  the  Ital.,  ready 
to  anger:  E.  V.,  soon  angry.  And  Isai.  37  :  27 ;  where  we  have  the 
Heb.  phrase  qtsr  id,  short  of  hand,  for,  feeble,  weak:  Lat.,  short- 
ened in  hand  :  Douay,  weak  of  hand :  Ital.,  diminished  of  power : 
E.  v.,  of  small  power.  And  for  the  same  phrase  expressed  with 
en-phsh  in  place  of  rw  ach,  Ges.  cites  Numb.  21 :  4  ;  where  the  Heb. 
is :  tqtsr  [from  the  verb  qtsr'\  was  shortened,  made  short,  en-phsh, 
(the)  breath,  of  that  people :  [i.  e.,  they  became  impatient :]  the 
Gr.  is,  oligopsuchesen,  became  of  little  breath,  that  people :  Lat., 
the  people  began  to  be  weary:  Douay,  the  same:  Ital.,  the  mind 
fainted  to  the  people  :  E.  V.,  the  soul  of  the  people  Avas  much  dis- 
couraged. And  Judges  16:  16  ;  where  the  Heb.  is:  u  tqtsr  en-phsli 
u  I  mut,  that  was  shortened  the  breath  of  him  to  death  :  Gr.,  oligo- 
psuchtsen,hQ  became  of  little  breath,  even  to  the  to  die :  Lat.,  failed 


374  THEOLOGY   OF   THE   BIBLE. 

anima,  (the)  breath,  of  him,  and  to  death  even  lassata  est,  was 
wearied :  Ital.,  so  that  he  Avas  grieved  in  the  mind  unto  the  death: 
Douay,  his  soul  fainted  aAvay,  and  was  wearied  even  until  deatli: 
E.  v.,  (so)  that  his  soul  was  vexed  unto  death.  [We  say :  I  am 
tired  to  death.  The  Heb.  and  Gr.  Scriptures  are  full  of  exaggera- 
tions in  language:  being  written  in  Oriental  style.  Oi'thodoxy, 
instead  of  reducing  the  figures  and  exaggerations  of  Scripture  lan- 
guage to  the  simple  meaning,  would,  in  many  instances,  give  a  lit- 
eral sense  to  them ;  and  in  some  instances  would  actually  make 
that  imposed  literal  sense  intensify  such  figui-es  and  exaggerations 
of  language.]  And  Judg,  10 :  16  ;  where  the  Heb.  is :  tqtsr  en-phsh 
u,  was  shortened  the  breath  of  him  :  Gr.,  became  small  the  psuche, 
breath,  of  him :  Lat.,  who  doluit,  was  sorry,  or,  in  pain,  or,  ached, 
over  the  miseries  of  them :  Douay,  and  he  was  touched  with  their 
miseries  :  Ital.,  he  was  grieved  in  mind  for  the  trouble  of  Israel : 
E.  v.,  and  his  soul  was  grieved  for  the  misery  of  Israel.  [God  is 
spoken  of  in  this  verse ;  and  the  Heb.  was  shortened  the  breath  of 
him ;  Gr.,  became  small  the  breath  of  him,  means,  his  anger  abated, 
as  is  evident  from  the  preceding  verses.]  And  under  ru-ach,  to 
shew  that  ru-ach,  breath,  is  used  to  express,  with  the  proper  Avord, 
fear^  Ges.  cites  Isai.  61  :  3  ;  where  the  Heb.  is:  ru-ach,  breath,  of 
timidity  ;  Gr.,  pneuma :  Lat.,  spiritus :  Douay,  spirit  of  grief:  Ital., 
of  spirito  harassed :  E.  V.,  the  S2M'it  of  heaviness.  And  that  ru- 
acA,  breath,  is  used  for  strength  of  mind,  he  cites  Josh.  2:  11; 
where  the  Heb.  is :  and  not  gathered  back,  ru-ach,  breath,  in  aish, 
a  man:  the  Gr.,  here  \s pneuma:  the  Lat.,  spiritus:  the  Douay, 
neither  did  there  remain  any  sjnrit  in  us :  Ital,  and  the  mind  no 
more  remained  firm  in  any  one:  E.  V.,  neither  did  there  remain  any 
more  courage  in  any  man.  And  cites  also  Josh.  5:1;  where  the 
Heb.  is :  and  not  existed  in  them  ru-ach,  breath,  farther :  the  Gr. 
uses  here  phroncsis,  reflection,  discernment,  for  the  Heb.  ru-ach: 
the  Lat.  uses  spiritus:  Ital.,  and  there  remained  not  to  them  more 
^wjmind:  Douay,  and  there  remained  no  spirit  in  them :  E.  V., 
neither  was  there  sjnrit  in  them  any  more.  Ges.  here  says :  com- 
pare Habak.  1:11;  Isai.  19 :  14.  In  the  first,  the  Heb.  is:  Then 
he  will  slip,  or,  change,  ru-ach,  breath  :  Gr.,  Then  he  will  transpose, 
OY,  change, pneuma :  Lat.,  then  spiri^ws,  breath,  will  be  changed: 
Douay,  then  shall  his  spirit  be  changed :  Ital.,  (But)  then  the  wind 
shall  change  :  E.  V.,  Then  shall  (his)  mind  change.  [We  have  had 
mind  given  by  the  Ital.,  and  E.  V.,  where  the  Heb  is  en-phsh  ;  Gr., 
psuche :  mind  is  given  by  the  Ital.  in  Joshua  2:11,  where  the  Heb, 


THEOLOGY   OP   THE   BIBLE.  3Y5 

IS  ru-ach  ;  the  Gr.,  jynetima  ;  the  hsit. ,  spiriius  ;  and  the  Douay, 
spirit:  and  mind h  given  in  Hab.  1 :  11,  where  the  Heb.,  the  Gr., 
the  Lat.,  and  the  Douay  words  are  the  same  as  in  Josh.  2 :  11.]  In 
Isai.  19:  14,  the  Heb.  is  :  Jehovah  has  mixed  in  midst  of  her  ru-ach, 
(a)  breath,  of  depravities,  or,  perversities :  Ges.,  under  msic,  gives 
the  Heb.  words  here,  and  renders:  Jehovah  has  mingled  in  her 
midst  a  spirit  of  perversities ;  i.  e.,  says  he,  "  Jehovah  has  sent  upon 
them  a  perverse  disposition." 

Readers  of  English  writers,  or  even  of  our  newspapers,  readily 
perceive,  that  our  words,  disposition,  temper,  temperament,  feeling, 
influence,  impulse,  genius,  spirit,  are  used  as  convertible  terms, — 
meaning  the  same  thing.  Where  we  use  these  several  words  the 
Hebi-ews  used  the  word  breath  /  both  en-phsh,  breath,  and  ru-ach, 
breath ;  a  very  apt  word  ;  for,  as  before  seen,  the  various  emotions. 
sensations,  feelings,  including  sickness,  disease,  are  shewn  by  the 
breath  :  and  they  used  the  same  word,  breath,  for  the  powers  of 
mind,  as,  breath  of  wisdom;  of  understanding;  of  knowledge;  of 
skill,  &c.  Here,  too,  the  Douay,  Rheims,  and  E.  V.,  give  the  spirit 
of  wisdom  ;  &c.  I  give  a  few  quotations  from  our  writers  :  '*  the 
temper  of  the  people ;"  "  a  hiimane  disposition  ;"  "  a  spirit  of  con- 
ciliation and  forbearance  ;"  "  a  commendable  spirit ;"  "  the  German 
spirit  of  independence,"  "  the  spirit  manifested  by  Congress  ;"  "  the 
spirit  of  the  age  ;"  "  the  genius  of  Christianity  ;"  "  spirit  of  humil- 
ity ;"  "  spirit  of  prayer  ;"  "  prayerful  spirit ;"  "  spirit  of  meekness ;" 
"  spirit  of  courtesy ;"  "  independent  and  courageous  temper ;"  "  the 
spirit  of  the  Christian  religion  ;"  "  spirit  of  good  ;"  "  spirit  of  evil ;" 
"  the  impulses  by  which  they  were  actuated ;"  and  by  the  same 
writer,  "  the  general  spirit  of  which ;"  "  the  same  spirit  that  had 
murdered  his  father  tormented  him  to  death  ;"  "  bad  temper  of  the 
South  ;"  "spirit  of  superficial  literature  ;"  "the  tyranny  of  theology 
over  thought ;"  i.  e,  the  breath, — spirit — of  theological  tyranny  ; 
"  the  general  spirit  animating  the  people  ;"  "they  gratified  the  ge- 
nius of  their  institutions  ;"  "  the  spirit  of  Republican  institutions  ;" 
"  the  genius  of  a  plague ;"  "  the  devout  temper  of  religious  Eu- 
rope;" "the  Democratic  influence;"  and  by  the  same  writer,  "the 
Democratic  spirit ;"  "  a  spirit  of  independence ;"  "  spirit  of  re- 
venge ;"  "  spirit  of  discord  ;"  "  spirit  of  concord ;  of  love ;  of  anger  ; 
of  hatred,  of  slaughter."  The  reader  can  multiply  spirits  indefinitely  ; 
and  may  come  at  last  to  that  worst  of  bad  breaths, — evil  spirits — 
"  the  spirit  of  secession  ;"  the  natural  product  of  the  spirit  of  domi- 
nation ;  whence  also,  "  the  spii'it  of  rebellion."  By  substituting  the 


376  THEOLOGY    OF   THE   BIBLE. 

Hebrew  word  breath,  for  the  Lat.  word  spirit,  the  reader  will  per- 
ceive how  much  better  breath  is. 

The  word  spirit  is  a  Lat.  word,  the  Lat.  termination,  us,  struck 
off;  and  the  Ital.  spirito  is  the  Lat.  spiritus,  with  the  Ital,  termina- 
tion, o,  instead  of  the  Lat.  termination.  This  Lat.  word  spirit 
should  not  have  appeared  in  an  English  version  of  the  Bible :  it 
should  have  been  translated.  Its  primary  and  true  etymological 
meaning  is  breath,  from  the  Lat.  verb  spiro,  to  breathe ;  and  the 
Ital.  spirito  is  breath,  from  the  Ital.  verb  spirare,  to  breatlie ;  so 
given  even  byGraglia;  and  for  the  Ital.  noim  spiro  he  gives, 
breath,  or,  spirit.  Romanism  made  the  Latin  language  the  sacred 
language.  This  better  suited  the  purpose  which  it  so  long  inflex- 
ibly adhered  to  of  keeping  its  peoj)le  in  ignorance  of  the  Scriptures : 
and  even  within  a  short  time  past,  at  the  funeral  of  an  Irish  woman 
who  for  many  years,  and  until  a  few  months  before  her  death,  had 
been  a  favorite  servant  in  my  house,  I  heard  the  funeral  service 
read  in  Latin  to  her  countrymen  and  women  in  attendance.  Ro- 
manism has  now  the  Romish  Douay,  and  Rheims  version  in  Eng- 
lish ;  both  published  before  the  E.  V.  How  much  its  people  are 
profited  by  it,  the  reader  can  judge. 

Ges.  sometimes  uses  the  E.  V.  word  spirit,  but  shews  that  it 
means  breath.  The  Gr.  in  Isai.  19  :  14,  given  above,  is  :  pneuma, 
(a)  breath,  of  erring :  Lat.,  spiritus,  (a)  breath,  of  dizziness,  ors 
giddiness:  Douay,  hath  mingled  the  spirit  of  giddiness  :  Ital.,  una, 
a,  spirito  of  stunning  :  E.  V.,  hath  mingled  a  perverse  spirit. 

Ges.  further  says,  ru-ach  is  used  "  of  a  quiet  lowly  mind,"  citing, 
under  shphl,  Prov.  16  :  19  ;  29  ;  23  ;  in  each  of  which  the  Heb.  is 
shphl  ru-ach,  depressed  of  breath:  the  Gr.  in  Prov.  16:  lQ\s,prau- 
thianos,  gentle  of  disposition,  or,  temper :  the  Lat.,  and  Douay  are, 
simply,  to  be  humbled:  the  Ital.  is,  humble  of  spirito:  E.  V.,  of  an 
humble  spirit.  In  Prov.  29  :  23  the  Gr,  is,  the  low-minded,  for  the 
Heb.,  depressed  of  ru  ach :  the  Lat.  is,  humble  in  spiritus :  Douay, 
the  humble  oi  spirit :  Ital.,  the  humble  oi  sjnrito  :  E.  V.,  the  hum- 
ble in  spirit.  And  Ges.  here  cites  also,  Isai*  57  :  15  ;  where  the  Heb. 
has,  first,  shphl  ru-ach,  depressed  of  breath,  and  then  ru-ach  shphl 
im,  breath  of  (the)  depressed :  the  Gr.  has,  giving  makrothumia, 
longanimity,  to  the  oligopsuchois,  of  little  breath  :  the  Lat.  uses  spi- 
ritus twice :  Douay,  with  a  contrite  and  humble  spirit :  to  revive 
the  spirit  of  the  humble  :  Ital.,  with  a  contrite  and  humble  of  spi- 
rito ;  to  revive  the  spirito  of  the  humble :  E.  V.,  with  him  also 
(that  is)  of  a  contrite  and  humble  spirit,  to  revive  the  spirit  of  the 


THEOLOGY   OF   THE   BIBLE.  377 

humble.  And  Ges.  says  it  is  used  also  of  pride,  as  proud  rurach, 
of  breath.  And  of  affliction,  citing  Isai.  65  :  14  ;  where  the  Heb.  is  : 
with,  shbr,  breaking,  ni-ach,  breath,  or,  breaking  of  breath,  shall 
wail,  or,  howl :  Gr.,  breaking  of  pneuma :  Lat.,  breaking  of  spiri- 
tus:  Douay,  shall  howl  for  grief  of  spirit:  Ital.,  shall  howl  with 
rottura,  fracture,  of  spirito :  E.  V,,  '  shall  howl  for  vexation  of 
spirit:''  The  Douay,  and  E.  V.,  mistake  the  sense ;  which  is,  shall 
crack,  or,  break,  your  breaths  with  wailing,  or,  howling.  Ges.  here 
cites  also  Psal.  34:  IS;  where  the  Heb.  is:  Is  near  Jehovah  to 
nslibr,  broken,  of  Ih^  and,  or,  yea,  broken  rii-ach,  of  breath,  he  suc- 
coureth  :  Gr.,  the  humble  in  the  pneiima:  Lat.,  humble  in  spiritus  : 
Douay,  and  he  will  save  the  humble  oi spirit:  Ital.,  and  saveth,  or, 
defendeth,  them  that  have  the  spirito  contrite :  E,  V.,  '  and  savetli 
such  as  be  of  a  contrite  spirit.''  The  meaning  of  our  word  contrite 
is,  broken. 

Ges.  says  further,  under  ru-ach,  that  it  is  used  of  a  steadfast 
mind,  citing  Ps.  51:12.  I  give  here  v.  10,  11,  12  :  v.  10  is,  Heb., 
Ih  pure  create  in  me,  God,  and  rw-ach^  breath,  or,  a,  or,  the,  breath, 
qdsh.^  of  holiness,  or,  breath  holy,  of,  proceeding  from,  thee  renew, 
or,  restore,  in  qrh^  entrails,  of  me:  v.  11,  Cast  me  not  away  from 
before  thee,  and  ru-ach^  breath,  qdsli  k,  of  holiness  of  thee,  take  not 
away  from  me  :  v.  12,  Return  to  me  joy  of  succour  of  thee,  and  let 
ru-ach,  (a)  breath,  ready,  or,  voluntary,  (i.  e.,  says  Ges.,  a  steadfast 
■mind,)  sustain  me.  The  Gr.  in  v.  10  is:  and  pneiima,  (a)  breath, 
sincere,  or,  upright,  renew  in  inwards  of  me:  Lat.,  and  spiritus, 
breath,  or,  a  breath,  honest,  or,  upright,  renew  in  my  entrails : 
Douay,  and  renew  a  right  spirit  within  my  bowels :  Ital.,  and  re- 
new within  me  a  spirito  just,  or,  right  :  E.  V.,  and  renew  a  right 
spirit  within  me.  The  Gr.  in  v.  11  is  :  and  the  pneuma  tiie  holy  of 
thee  take  not  away  from  me :  Lat.,  and  thy  Spiritus,  breath,  holy 
take  not  away  from  me  :  Douay,  and  take  not  thy  holy  spirit  from 
me :  Ital.,  and  take  not  from  me  thy  Spirito  holy :  E.  V.,  '  and  take 
not  thy  Holy  Sjnrit  from  me.'  In  this  verse  we  have  the  breath  of 
holiness,  or,  breath  holy,  proceeding  from  God ;  called  in  the  E.  V. 
Holy  Spirit.  In  the  Rheims,  and  the  E.V.  of  the  New  Testament,  it 
is  called,  sometimes  the  Holy  Spirit,  and  sometimes  the  Holy  Ghost ; 
meaning  the  same ;  and  each  meaning  the  breath  of  holiness,  or,  the 
breath  holy.  The  Greek  and  Latin  churches  differ  as  to  whence  it 
proceeds.  The  Gr.  church  holds  that  it  proceeds  from  the  Father, — 
God  :  the  Lat.,  that  it  proceeds  from  the  Father  and  the  Sou.  The 
Gr.  church  is  right  as  to  this :  it  proceeds  from  the  Father  through 


378  THEOLOGY   OF   THE   BIBLE. 

tlie  Son ;  i.  e.,  it  is  given  to  those  who  confess  the  Christ.  Our  Eccle- 
siastics follow  the  Latin — the  Romish  church.  God  is  the  Holy ;  and 
so  say  the  Scriptures  ;  hence  the  breath  of,  or,  from,  God  is  called  the 
breath  of  holiness,  or,  the  breath  holy.  God  is  also  the  true ;  and  so 
say  the  Scriptures  ;  hence  we  have  sometimes,  the  breath  of  truth, 
Rheims  and  E.  V.,  the  Spirit  of  truth :  and  very  often  we  have  in 
the  Heb.  Scriptures,  simply,  Ae,  that,  ru-ach,  breath  ;  in  which 
places  that  is  emphatic,  signifying  the  breath  of  holiness,  or,  breath 
holy,  for,  the  breath  of  God.  All  these  expressions  mean  the  same : 
they  are  figurative  expressions  for,  divine  influence.  The  Gr.  of 
Ps.  51 :  12  is,  and  pyieumati,  in  (a)  breath,  guiding,  or,  ruling,  sup- 
port me :  Lat.,  and  spiritu,  in  (a)  breath,  chief,  or,  princely,  con- 
firm, or,  strengthen,  me :  Douay,  and  strengthen  me  with  a  perfect 
spirit:  Ital.,  and  (cause  that)  the  Spirit o  voluntary  sustain  me: 
E.  v.,  '  and  uphold  me  (with  thy)  free  Spirit.^ 

Ges.  proceeds,  under  ri(-ach,  to  say,  it  is  used  of  manliness,  cit- 
ing Prov.  18 :  14.  The  Heb.  there  is  :  ru-ach  aish,  (the)  breath  of 
(a)  man  will  sustain  disease  of  him,  ii,  but,  ru-ach,  (a)  breath,  sad, 
or,  afflicted,  who  shall  make  tranquil :  The  Gr.  is  :  A  prudent,  or, 
intelligent,  companion  shall  calm,  or,  appease,  thumon,  [for  the  first 
t*u-ach,]  mind,  or,  heart,  of  a  man  ;  but  who  shall  bear,  or,  tolerate, 
a  man  oligopsuchon,  [for  the  Heb.  sad,  or,  afflicted,  ru-ach^  of  little 
breath,  or,  pusillanimous  ?  The  Lat.  is  :  Spiritus,  (the)  breath,  of 
(a)  man  sustaineth  his  feebleness,  but  spirltwm,  (a)  breath,  easy  to 
be  angered,  who  can  bear  with  ?  Douay,  the  spirit  of  a  man  up- 
holdeth  his  infirmity  :  but  a  spirit  that  is  easily  angered,  who  can 
bear  ?  [Here  we  have,  the  breath, — spirit — of  anger.]  The  Ital.  is  : 
the  spirito  of  the  man  sustaineth  the  infirmity  of  him ;  but  who 
shall  assuage,  or,  refresh,  the  s2nrito,  breath,  distressed,  or,  afflict- 
ed?   SeeE.  V. 

Ges.  gives,  also  "  a  new  and  better"  ru-ach  ;  citing  Ezek.  11 :  19 ; 
18  :  31,  &c.  In  11 :  19,  the  Heb.  is  :  and  ru-ach,  breath,  or,  a  breath, 
new  I  will  give  in  qrb,  the  entrails,  or,  bowels,  of  them  :  Lat.,  new 
spiritus,  breath,  in  the  entrails  of  them  :  Douay,  a  new  S2nrit  in  their 
bowels  :  Ital.,  I  will  put  a  new  spirit  within  them  :  E.  V.,  '  I  will 
put  a  new  spirit  within  you.'  Of  all  the  instances  of  this  language, 
'  a  new  ru-ach,  Gr.  p?ieuma,  Lat.,  spiritus,  breath,  in  the  entrails ; 
Douay,  spirit  in  the  bowels; '  though  the  Gr.,  and  the  Lat.,  and 
the  Douay,  often  give  it ;  and  even  the  Ital.  sometimes  so  gives  it ; 
James's  Ecclesiastics  do  not  give  it  once.  The  Ital.  more  frequent- 
ly gives  within,  and  the  E.  V.  always  gives  loithin. 


THEOLOGY   OF   THE   BIBLE.  379 

Ges.  then  says :  ru-ach  "  is  sometimes  used  of  a  spirit  or  dispo- 
sition common  to  many,  as  ru-ach  znimim,''^  breath, — spirit — of 
whoredoms,  adulteries  ;  citing  Hosea  4:12;  and  Isai.  19  :  14 ;  where 
tlie  Heb.  is :  ru-ach  ouoim,  breath  of  depravities ;  and  Isai.  29  :  10 ; 
■wliere  the  Heb.  is :  ru-ach  trdme,  breath  of  deep  sleep.  And  Ges. 
proceeds:  "and  such  a  disposition, — spirit — is  said  to  be  divinely 
given  to  men,  and  to  be  poured  out  upon  them  from  heaven  ;  com- 
})are  Ezek.  36  :  26,  27  :  "  in  each  of  which  the  Heb.  is  :  ru-ach  in 
entrails  of  you.  And  Ges.  says :  "  Similar  is  Isai.  28  :  5,  6  ;  "  where 
the  Heb.  is :  Jehovah  shall  be  for  ru-ach,  breath,  of  justice  [i.  e,, 
justness]  to  (the)  sitting  in  judgment ;  i.  e.,  says  Ges.,  "  he  will,  as 
it  w^ere,  fill  all  the  judges  with  a  spirit  [used  by  him  for,  a  breath] 
of  justice." 

Ges.  then  says  of  ru-ach :  it  is  used  "  of  will  and  counsel ;  "  cit- 
ing 1  Chron.  5  :  26 ;  2  Chron.  21:16;  36  :  22  ;  Ezra  1:1,5;  Hagg. 
1 :  14  ;  in  each  of  w^hich  the  Heb.  is:  caused  to  boil  up,  or,  boil 
over,  ru-ach,  (the)  breath  of,  &c.  Ges.  proceeds,  "  and  in  a  sense 
not  very  different,  to  put  an  intention  into  any  one  ;  "  citing  2  Kings 
19:7;  where  the  Heb.  is :  I  will  give  in  him,  ru-ach,  (a)  breath  : 
Greek,  I  will  give  in  him  pneiima,  (a)  breath  :  Lat.,  I  will  put  in, 
or,  send  into,  him  spiritus,  (a)  breath :  Douay,  I  will  send  a  spirit 
upon  him :  Ital.,  I  will  put  a  (such)  s^yirito,  breath,  in  him :  E.  V., 
I  will  send  a  blast  upon  him.  And  citing  Exod.  35  :  21 ;  where  the 
Heb.  is :  whom  impels  ru-ach,  the  breath,  of  him :  for  which  Ges. 
gives,  *'  whose  mind,  will,  impels  him;  whence  Ps.  51  :  12,"  [before 
given.]  And  then,  "  ole  61  ru-ach^''  citing  Ezek.  20 :  32,  to  arise 
upon  the  breath  ;  for  which  Ges.  gives,  "to  arise  into  the  7}iind  and 
to  occupy  the  tnind,  as  any  counsel ;"  the  Gr.  is :  arise  upon  the 
pneur)%a,  breath,  of  you :  Lat.,  and  Douay,  the  thought  of  your 
mind:  The  Ital.  is  :  And  that  which  you  imagine  in  your  spirito: 
E.  v..  And  that  which  cometh  into  your  mind.  Ges.  says,  the  Heb. 
words  here  with  ru-ach,  are  equivalent  to  the  same  Heb.  woi'ds 
with  Xb.  And  Ges.  here  cites  also  1  Chron.  28  :  12  ;  where  the  Heb. 
is  :  a  model  of  every,  or,  all, which  was, — existed — in  ru-ach,  breath, 
with  him  ;  Ges.  renders,  "  a  pattern  of  all  things  that  he  had  in  his 
tnind:  The  Gr.  is,  the  pattern,  or,  model,  ho,  that,  or,  Avhich,  he 
had  in  pneurna,  breath,  of  him  :  The  Lat.  has,  only,  which  cogita- 
verat,  he  had  cast,  in  his  mind,  or,  had  thought:  Douay,  which  he 
had  in  his  thought :  Ital.,  the  model  of  all  that  which  he  had  do- 
signed,  or,  sketched,  per,  in,  through,  by,  the  Spirito :  E.  Y.,  the 
pattern  of  all  that  he  had  by  the  Spirit. 


380  THEOLOGY   OF   THE   BIBLE. 

Ges.  further  says  of  ru-ach^ "  It  is  applied  to  the  intellect ; "  cit- 
incf  Exod.  28:3:  where  the  Heb.  is :  whom  I  have  filled  ru-ach, 
of,  with,  breath,  of  skill,  dexterity :  and  citing  Job  20:3;  where 
the  Heb.  is  :  and  ru-ach^  (the)  breath,  of,  or,  from  (the)  intellect  of 
me  shall  answer  for  me  :  the  Gr.  is  the  same,  with  jowewma ;  Lat., 
the  same,  with  spiritus:  Douay,  the  same,  with  spirit:  Ital.,  but 
the  spirito   (my)  pusheth  to  answer   of,  or,  from,  the  my  under- 
standing :  E.  v.,  '  and    the    spirit  of   my  understanding   causeth 
me  to  answer.'     How  answer  without  breath  ?  Ges.  here  cites  also. 
Job  32:8;  where  the  Heb.   is :  Surely  ru-ach,  breath,  it  in  man, 
u,  yea,  or,  and,  nshme,  breath,  or,  a  breath,  of,  from,  Almighty  hath 
caused  them  to  perceive,  or,  understand:  The  Gr.  has,  &r8t,pueu- 
ma,  and  then,  pnoe  of  Almighty  is  7ie,  which,  teaching:  the  Lat. 
has,  first,  spiritus,  and  then,  inspiratio,  (an)  inbreathing  of,  from, 
Almighty  giveth  intellect,  intelligence :  Douay,  there  is  a  sp)irit  in 
men,  and  the  inspiration  of  the  Almighty  giveth  understanding : 
Ital.,  Surely  the  sjnrito  (is)  in  the  men ;   but  the  inspiration,  in- 
breathing, of  the  Almighty,  them  causes  to  understand:  E.V.,  But 
(there  is)  a  S2nrit  in  man  :  and  the  inspiration  [i.  e.,  inbreathing]  of 
the  Almighty  giveth  them  understanding.      Ges.  hei'e  cites  also, 
Job  32 :  18  ;  where  the  Heb.  is  :  For  I  am  full  of  words,  bindeth 
ru-ach,  (the)  breath,  (the)  belly  of  me:  Gr.,  the  pneittna  of  the  bel- 
ly destroys  me  :  Lat.,  spiritus,  (the)  breath,  of  my  belly  straiteneth 
me:  Douay,  the  spirit  of  my  bowels  straiteneth  me  :  Ital.,  tlie  spi- 
rito of  my  belly  presseth,  or,  squeezeth,  me  :  E.  V,,  the  spirit  with- 
in me  constraineth  me.     Ges.  liere  cites  also,  Isai.  29 :  24  ;  where 
the  Heb.  is  :  And  shall  know,  erring,  ru-ach,  breath,  of  understand- 
ing, or,  shall  know,  erring  of  breath,  understanding:    Gr.,  And 
shall  know,  hoi,  those,  erring  in  the  pneuma,  understanding :  Lat., 
And  shall  know,  erring  in  spiritus,  breath,  understanding :  Douay, 
And  tbey  that  erred  in  spirit  shall  have  understanding :  Ital.,  And 
those  that  were  gone  astray  of  spirito  shall  comprehend,  or,  con- 
tain, the  understanding :  E.  V.,  They  also  that  erred  in  sp>irit  shall 
come  to  understanding.     Ges.  cites  also,  Isai.  40 :  13  ;  where   the 
Heb.  is :  Who  gave  ru-ach,  (the)  breath,  of  JehoA^ah,  u,  or,  aish, 
(the)  man,  [i.  e.,  or  who  the  man,]  (a)  counsellor  of  him,  or  hath 
taught  him  :  the  Gi\,  for  ru-ach  here,  gives  noun,  mind :  the  Lat., 
Who  hath  assisted  (the)  spiritus,  breath,  of  (the)  Lord :  Douay, 
Who  hath  forwarded  the  spirit  oi  the  Lord:  Ital,  Who  hath  direct- 
ed the  Spirito  of  the  Lord:  E.  V.,  Who  hath  directed  the  Spirit  of 
the  Lord.     Ges.   here   cites  also,   Ps.  139:  7;  where   the  Heb.  is: 


THEOLOGY    OF   THE   BIBLE.  381 

Whither  shall  I  go  from  ru-ach,  (the)  breath,  (i.  e.,  says  Ges.,  the 
intellect,)  of  thee  :  Gr.,  from  the  pneuma  of  thee  :  Lat.,  from  thy 
spiritus:  Douay,  from  thy  spirit:  Ital.,  from  thy  /Spirit o :  E.  V., 
from  thy  spirit. 

Ges.,  under  ru-ach,  next  gives,  ru-ach  of  Jehovah,  ru-ach  of  God, 
"  rarely  ru-ach  qdsh,  ru-ach  qdsh  k,  more  rarely  kaf  exochtn  he  ru- 
ach;"  citing  Ps.  51 :  11 ;  [before  given;  it  is  v.  13  in  the  Heb.]  ; 
and  Isai.  63  :  10,  11.  In  v.  10  the  Heb.  is:  and  they  grieved,  or, 
afflicted,  ru-ach  qdsh,  (the)  breath  of  holiness,  of  him :  Ital.,  and 
afflicted  the  Sjnrito  of  his  holiness  :  E.  V.,  and  vexed  his  Holy  Spi- 
rit. In  V.  11  the  Heb.  is:  where  he,  [the  Heb.  he  emphatic,]  that, 
or,  who,  put  in  entrails  of  him  ru-ach  qdsh,  (the)  breath  of  holiness, 
of  him  :  Ital.,  where  (is)  he  that  put  his  Spirito  holy  in  the  middle 
of  Mm  ?  E.  v.,  where  (is)  he  that  put  his  Holy  Spirit  within  him  ? 
And  citing  Numb.  27 :  18  ;  where  the  Heb.  is  :  alsh,  (a)  man,  who 
ru-ach,  (the)  breath,  in  him  :  Ital.,  a  man,  in  whom  (is)  the  Spirito: 
E.  v.,  a  man  in  whom  is  the  spirit.  And  citing  Hosea  9:7;  where 
the  Heb.  is :  (a)  fanatic,  or,  madman,  aish,  (a,  or,  the)  man,  he  ru- 
ach,  of  that  [emphatic]  breath :  [i.  e.,  the  breath,  inspiration,  in- 
breathing, of,  from,  Jehovah :]  Gr.,  (a)  man  ho,  that,  pneumato- 
phoros,  (defined)  under  the  influence  of  divine  inspiration,  [i.  e.,  di- 
vine inbreathing]  :  Lat.,  insane  (the)  man  spiritualis  :  [there  is  no 
such  Lat.  word ;  the  Lat.  word  is  s^nritalis,  defined,  belonging  to 
air,  or  breath :]  Douay,  the  spiritual  man  was  mad  ;  Ital.,  the  men 
ofspirazione  breath, — inspiration,  [i.  e.,  inbreathing]  are  mad,  or, 
extravagant :  E.  V.,  '  the  spiritual  man  (is)  mad.' 

The  Heb.  he  is  rightly  called  by  J.  P.  Wilson,  before  mentioned, 
.  the  he  emphatic.  He  says,  '  Some  Grammai'ians  call  it  the  definite 
article,  and  others  call  it  a  demonstrative  pronoun.'  It  is  equiva- 
lent to  the  demonstrative  pronoun  this,  that,  these,  those.  Ges.  says, 
First,  "  It  is  properly  a  demonstrative  pronoun,  this,  Lat.,  hie,  hm, 
hoc  y  like  the  Gr.  ho,  he,  to,  in  Homer,  and  often  in  Herodotus.  He 
then  says,  secondly,  "  the  definite  article,  tlie,  like  the  Gr.  ho,  he, 
to,  in  the  insertion  or  omission  of  which  similar  laws  are  followed 
in  Heb.  as  in  Gr.  and  in  modern  languages.  It  will  be  well,  how- 
over,  to  treat  with  care  a  subject  which  has  been  discussed  of  late." 
I  think  Wilson  is  clearly  right.  The  numberless  instances  of  the 
use  of  the  noun  only  in  the  Heb.,  (many  such  occur  in  the  preced- 
ing pages,)  where  the  Heb.  he  is  not  prefixed,  but  where  the  sense 
requires  our  article  the,  is  conclusive  proof  that  it  is  not  an  article ; 
for  if  it  were,  it  would  always  be  used  before  a  noun  where  the 


382  THEOLOGY   OF   THE   BIBLE. 

sense  requires  our  article  the.  I  give  two  instances  in  one  verse  of 
the  use  of  the  Heb.  he  as  the  he  emphatic,  or  demonstrative  pro- 
noun. In  Judges  15  :  IS,  the  Heb.  has  he  tshuoe,  this  help,  he  or- 
Um,  of  these  uncircumcised  :  Gr.,  ten  soterian,  this  recovery,  or,  re- 
storation .  .  .  t67i,  of  these,  uncircumcised :  The  Douay  gives,  this 
deliverance,  and  then,  of  the  uncircumcised  :  Ital.,  this  victory,  . .  . 
of  the  uncircumcised :  the  E.  V.  gives,  first,  this  deliverance,  and 
then,  of  the  uncircumcised.  Donnegan  says  :  "  the  Gr.  ho,  he,  to, 
signifies  that  the  noun  with  which  it  stands  indicates  a  determinate 
object :  and  that  Homer,  Hesiod,  and  other  Greek  poets,  for  the 
most  part  use  it  in  the  sense  of  a  demonstrative  pronoun."  It 
would  seem,  therefore,  that  such  is  the  meaning  of  the  Gr.  ho,  he, 
to,  where  it  is  given  for  the  Heb.  he,  in  the  Gr.  rendering  of  the 
Heb.  Scriptures ;  and  hence  it  follows,  that  the  Gr.  ho,  he,  to,  used 
in  the  Gr.  of  the  New  Testament,  in  its  diiferent  numbers  and  cases, 
is  often  to  be  rendered  this,  that,  these,  those.  Instances  where  that 
is  given  for  it  are  found  in  the  New  Testament.  All  admit  that 
the  Heb.  has  not  the  indefinite  article ;  and  that  the  Gr.  has  not 
the  indefinite  article.  And  the  fact  that  the  Gr.  ho,  he,  to,  was 
used  by  the  old  Greek  writers  as  a  demonstrative  pronoun,  is  a 
strong  proof  that  the  Heb.  he  is  a  demonstrative  pronoun,  or,  as 
Wilson  calls  it,  the  he  emphatic.  All  admit,  too,  that  the  Lat.  has 
no  article  at  all.  From  all  which  I  think  we  may  say,  that  the 
Heb.,  a  much  more  primitive  and  simple  language  than  either  the 
Gr.  or  the  Lat.,  has  no  article. 

Ges.,  for  rii-ach  of  Jehovah,  ru-ach  of  God,  ru-ach  of  holiness, 
and  he  ru-ach,  that  ru-ach,  says,  "  the  divine  power,  which,  like  the 
wind  and  the  breath,  cannot  be  perceived,  and  by  which  animated 
beings  live,"  citing  Job  27  :  3  ;  where  the  Heb.  uses  nshme  and  ru- 
ach  :  the  Gr.,  pnoe,  and  pneuma :  [both  from  the  same  verb  pneo, 
to  breathe:]  the  Lat.,  halitus,  and  spiritus :  the  Ital.,^'a^o,  breath, 
and  alito,  breath :  the  Douay,  breath,  and  the  Spirit  of  God  in  my 
nostrils  :  E.  V.,  breath,  and  the  i-'pirit  of  God  in  my  nostrils.  And 
citing  Job  33:4;  where  the  Heb.  is :  ru-ach,  (a)  breath,  of  God 
made  me,  u,  yea,  or,  and,  oishme^  (a)  breath,  of  Almighty  caused  me 
to  live:  the  Gi\  h.2,%  f^v&t,  pneuma,  and  then,  jo/ioii  .•  the  Lat.,  first, 
spiritus,  and  then,  spiracuhim :  the  Douay,  The  Spirit  of  God  made 
me,  and  the  breath  of  the  Almighty  gave  me  life:  Ital.,  The  Spirito 
of  God  me  hath  made,  [the  Ital.  for  made,']  and  the  alito,  breath,  of 
Almighty  me,  or,  to  me,  hath  given  [for,  gave]  the  life  [life] :  E.  V., 
The  Spirit  of  God  hath  made  me,  and  the  breath  of  the  Almighty 


THEOLOGY    OF   THE   BIBLE.  383 

hath  given  me  life.  And  citing  Ps.  104:  29;  where  the  Heb.  is: 
thou  takest  away  ru-ach  (the)  breath, — spirit — of  them,  ighuoun, 
they  exspire,  breathe  wholly  out :  Gr.,  the  pneuma  of  them,  and 
they  fail,  go  out,  like  a  candle :  Lat.,  spiritus  of  them,  and  they  fail : 
Douay,  their  breath,  and  they  fail :  Ital.,  the  breath  of  them,  they 
end,  cease,  die:  E.  V.,  their  breath,  they  die.  Ges.  adds,  compare 
Gen.  6  :  3.  He  then  says  :  "  by  which  all  the  universe  is  animated, 
filled  with  life,  and  governed ; "  citing  Ps.  33  :  6  ;  where  the  Heb. 
is:  By  dhr,  (a)  word,  of  Jehovah  shmmi,  (the)  heavens,  were  made, 
i(,  yea,  or,  and,  by  ric-ach,  (a)  breath,  of  (the)  mouth  of  him  all  (the) 
host  of  them  :  [breath  of  mouth,  is  equivalent  to  word  in  the  first 
clause  :  and  in  Heb.  11 :  3,  we  have,  E.V.,  "  the  worlds  were  framed 
by  the  word  of  God  ; "  ^oo7xI  being  equivalent  to  breath, — spirit.] 
The  Gr.  has  pneutna  for  fu-ach :  the  Lat.,  spiritus :  Douay,  by 
the  qyirit  of  his  mouth  :  Ital.,  by  the  breath  of  his  mouth  :  E.  V., 
by  the  breath  of  his  mouth.  And  citing  Job  26:  13;  where  the 
Heb.  is  :  With,  or,  by,  ru-ach  of  him  :  Lat.,  sjyiritus:  Douay,  By 
liis  Spirit :  Ital,,  With  his  Spirito  :  E.  V.,  By  his  Spirit  he  hath 
garnished  the  heavens :  The  Gr.  here  is,  simply,  locks,  or,  bolts, 
ouranou,  of  heaven,  the  starry  heavens.  And  citing  Isai.  34:  16; 
where  the  Heb.  is :  for  (the)  mouth  of  me,  it  hath  constituted,  oi*, 
appointed,  ic,  yea,  (the)  ru-ach^  breath,  of  it  hath  collected,  or, 
congregated  them  :  [The  Heb.  has  no  neuter  ;  the  masculine  is  used 
for  the  neuter:]  the  Gr.  hti^ pneuma  for  ru-ach  :  the  Lat.,  spiritus: 
Douay,  his  spirit  it  hath  gathered  them :  Ital.,  for  the  mouth  (of 
him  is)  that  which  it  hath  commanded,  and  his  spirito  (is)  that 
which  them  hath  gathered,  or,  assembled :  E.  V.,  for  my  mouth  it 
hath  commanded,  and  his  spirit  it  hath  gathered  them  :  \Jiis  should 
be  its  ;  its  breath,  the  breath  of  the  mouth,]  Ges.  further  says  : 
"  by  which  men  are  led  to  live  both  wisely  ;  Job  32:8;  and  honest- 
ly ;  Ps.  143  :  10;  51 :  10,  11.  In  Job  32  :  8,  the  Heb.  is  :  Surely 
ru-ach,  (a)  breath,  it  in  man,  w,  yea,  or,  and,  nshme,  (a)  breath,  of 
(the)  Almighty  giveth  them  understanding.  In  Ps.  143  :  10,  the 
Heb.  is  :  ru-ach,  (a,  or,  the,)  breath,  of,  from,  thee  good,  or,  up- 
right, will,  or,  shall,  lead,  or,  guide,  me  in  land  of  uprightness,  jus- 
tice, [i,  e.,  justness] :  the  Gr.  is,  to,  that,  or,  the,  pneuma  good  of 
thee  will  guide  me  in  the  upi-ightness  :  [in  uprightness :]  Lat.,  thy 
good  spiritus  shall,  or,  will,  lead  me  into  land  right :  Douay,  thy 
good  spirit  shall  lead  me  into  the  right  land :  ItaL,  thy  good  Spir- 
ito me  guide  into  the  land  of  the  uprightness  :  E.  V.,  thy  spirit  (is) 
good;  lead  me  into  the  land  of  uprightness.     Ps.  51 :  10,  11,  liave 


384:  THEOLOGY    OF   TDE    BIBLE. 

been  given  before.  Ges.  proceeds  to  say :  "  Especially  the  Old 
Testament  refers  to  the  divine  o'u-ach,  breath, — spirit,  peculiar 
endowments  of  mind,  as  of  an  artificer,"  citing  Exod.  31:  3; 
Avhere  the  Heb.  is :  And  I  have  filled  him  ru-acJi  aleim,  of,  [for, 
with]  (a,  or,  the,)  breath, — spirit — of  God  6,  in,  according  to,  for, 
in  resjDect  to,  wisdom,  and  -h,  insight,  or,  intelligence,  and  b,  un- 
derstanding, and  h  every  work  of  (the,  or,  an,)  artisan :  and  cit- 
ing Exod.  35  :  31,  where  the  Heb.  is  the  same.  Ges.  here  proceeds: 
"  as  of  a  prophet,"  citing  Numb.  24:2;  Heb.  and  was,  occurred, 
or,  existed,  upon  him  'ru-ach,  (a)  breath,  of  God :  Gr.  pneimia,  (a) 
breath,  of  God :  Lat.,  and  sjnritus,  (a)  breath,  of  God  rushing  in, 
into,  or,  upon,  him :  Douay,  and  the  spirit  of  God  rushing  upon  him : 
Ital.,  then  the  Spiinto  of  God  was  upon  him  :  E.  V.,  and  the  Spirit 
of  God  came  upon  him.  And  citing  1  Sam.  10  :  6  ;  Heb.,  And  shall 
go  through,  or,  fall  upon,  thee  (a)  ru-ach  of,  from,  Jehovah,  and 
thou  shalt  prophesy  with  them.  [How  prophesy  without  breath  ?] 
The  Gr.  is,  and  shall  fall  vipon  thee  (a)  pneuma  of  Jairios  ;  Lat.,  And 
shall  leap  in  upon  thee  (a)  Sjnritus  of  the  Lord ;  Douay,  And  the 
Spirit  of  the  Lord  shall  come  upon  thee ;  Ital.,  Then  the  Spirito  of 
God  shall  run  in  upon  thee ;  E.  V.,  And  the  Spirit  of  the  Lord  will 
come  upon  thee.  And  citing  1  Sam.  10:  10;  Heb.,  and  went 
through,  or,  fell  upon,  him  (a)  ru-ach  of  Jehovah,  and  he  prophesied 
in  midst  of  them;  Gr.,  and  helato  epi,  throbbed  in,  or,  rushed  upon, 
him  (a)  2>neuma  of  God,  and  he  prophesied  in  midst  of  them ;  Lat., 
and  leaped  in  upon  him  (a)  Spiritus  of  the  Lord  ;  Douay,  and  the 
Sjnrit  of  the  Lord  came  upon  him ;  Ital.,  and  the  Sjjirito  of,  or, 
li'om,  God,  ran  in  upon  him  ;  E.  V.,  and  the  Spirit  of  God  came 
upon  him.  And  citing  1  Sam.  19  :  20  ;  Heb.,  and  was,  or,  occurred, 
existed,  upon  mlaki  (the)  messengers,  of  Saul  (a)  ru-ach  of  God, 
and  they  prophesied ;  Gr.,  and  was,  or,  existed,  or,  became,  upon 
the  angelos,  angels, — messengers — of  Saul  (a)  pneuma  of  God,  and 
they  prophesied ;  [these  words,  Heb.,  mlah,  Gr.,  angelos,  are  the 
words  used  all  through  the  Old  Testament,  where  Ave  have  in  num- 
berless instances  messengers,  and  in  other  instances,  angels,  in  the 
E.  V. ;  and  the  same  Gr.  word  angelos,  meaning  the  same  thing,  is 
the  word  used  in  the  New  Testament,]  the  Lat.  in  1  Sam.  19  :  20 
is :  became  also  (a)  Spiritus  of  the  Lord  in,  or,  upon,  them,  and 
they  also  began  to  prophesy  ;  Douay,  the  Spirit  of  the  Lord  came 
also  upon  them,  and  they  likewise  began  to  prophesy  ;  Ital.,  the 
Spirito  of  God  was  upon  the  messengers  of  Saul,  and  they  also 
prophesied :  E.  V.  the  same,  with  tJie  Spirit.     And  citing  1  Sam. 


THEOLOGY   OF   THE   BIBLE.  885 

19  :  23  ;  Heb.,  and  was,  or,  became,  upon  him  also  eua  ni-ac7i,  that 
breath,  of  God,  and  he  walked  gouig  along  and  prophesied ;  Gr,, 
(a)  pneuma  of  God  ;  Lat.,  (a)  SpirUns  of  the  Lord,  and  he  walked 
going,  and  prophesied ;  Douay,  and  the  Spirit  of  the  Lord  came 
upon  hira  also,  and  he  went  on,  and  prophesied  till  he  came  to  Na- 
joth  ;  Ital.,  and  the  Spirito  of  God  was  also  upon  him ;  so  that, 
walking,  he  went  prophesying,  till  he  was  arrived  in,  or,  at,  Naiot ; 
E.  v.,  and  the  Spirit  of  God  was  upon  him  also,  and  he  went  on, 
and  prophesied,  until  he  came  to  Naioth.  And  citing  Isai.  42  :  1 ; 
Heb.,  I  have  given  (a,  or,  the)  ru-ach  of  me  upon  him,  mshphth, 
that  which  is  just,  or,  judgment,  to  (the)  nations,  or,  people,  or. 
Gentiles,  he  shall  cause  to  come  forth ;  Gr.,  I  have  given  to^  that, 
or,  the,  pneuma  of  me  upon  him,  Jcrisin,  discrimination,  or,  judg- 
ment, to  the  nations,  or.  Gentiles,  he  shall  bring  forward  ;  Lat.,  I 
have  given  my  spiritus  upon  him ;  Douay,  I  have  given  my  spirit 
upon  him,  he  shall  bring  forth  judgment  to  the  Gentiles ;  Ital.,  I 
have  put  the  my  Spirito  upon  him,  he  shall  bring  reason,  judgment, 
or,  understanding,  to  the  nations,  or,  peojjle  ;  E.  V.,  I  have  put  my 
Spirit  upon  him :  he  shall  bring  forth  judgment  to  the  Gentiles. 
[Here,  again,  as  in  many  other  places  in  the  Old  Testament,  we 
have,  the  breath, — spirit— of  God,  i.  e.,  the  breath  of  holiness,  or, 
breath  holy ;  the  Holy  Ghost, — Holy  Spirit — in  the  Rheims  and 
E.  V.  of  the  New  Testament.]  And  citing  Isai.  59  :  21 ;  Heb.,  .  .  . 
saith  Jehovah :  (a,  or,  the)  ru-ach,  breath,  of  me  which  upon  thee, 
u,  yea,  or,  and,  (the)  words  which  I  have  put  in  (the)  mouth  of 
thee ;  ['  words  put  in  the  mouth  of  thee'  is  equivalent  to  '  breath 
of  me  upon  thee:']  Gw,  to pneicma  to  emon^th^d,  breath  which 
mine,  ho,  which,  is  upon  thee,  and  ta,  those,  words  ha,  which,  I  have 
given  into  the  mouth  of  thee  ;  Lat.,  my  Spiritus  which  is  in  thee, 
and  my  words  which  I  have  put  in  thy  mouth  ;  Douay,  the  same ; 
Ital.,  The  my  Spirito  that  (is)  upon  thee,  and  the  my  words  which 
I  have  put  in  thy  mouth  ;  E.  V.,  the  same,  without  the.  Ges.  pro- 
ceeds, "  Whence  aish  ru-ach  used  of  a  prophet,"  citing  Hosea  9 :  7. 
The  Heb.  there  is :  foolish  he,  [emphatic,]  that,  prophet,  (a)  fana- 
tic aish  he  ru-ach,  (the)  man  of  he,  [emphatic,]  that,  ru-ach,  breath, 
[i.  e.,  as  Ges.  has  said,  haff  exochen,  by  way  of  eminence;  equiva- 
lent to,  ru-ach  of  Jehovah,  t^i-ach  of  God,  ru-ach  of  holinesss.]  Ges. 
then  says,  "  he  ru-ach  as  a  personification  of  the  prophetic  Spirit, 
citing  1  Kings  22 :  22  ;  Heb.,  and  he  said,  I  will  go  forth  and  be- 
come ru-ach,  (a)  breath,  of  a  lie  in  (the)  mouth  of,  &c. ;  Gr.,  (a) 
pneuma  of,  &c. ;  Lat.,  (a)  spiritus,  breath,  lying ;  Douay,  a  lying 
25 


386  THEOLOGY   OF   THE   BIBLE. 

spirit  in  the  mouth  of  all  his  prophets ;  Ital.,  spirito,  breath,  of  lie ; 
E.  v.,  a  lying  spirit  in  the  mouth  of  all  his  prophets.  Ges.  here 
cites  also  as  a  personification,  2  Chron.  18:  20;  Heb.,  w,  and,  or 
then,  came  forth  he  ru-ach,  that  breath, — sj^irit,  and  stood  before 
Jehovah,  and  said,  I  will  snare  hira:  Gr.,  (a)  pneuma ;  Lat.,  (a) 
npiritKS,  and  said,  I  will  entrap  him :  Douay,  There  came  forth  a 
spirit^  and  stood  before  the  Lord,  and  said :  I  will  deceive  him ; 
Ital,,  Then  a  spirito  went  out,  and  presented  himself  before  the 
Lord,  and  said :  I  him  will  induce ;  E.  V.,  Then  there  came  out  a 
spirit^  and  stood  before  the  Lord,  and  said,  I  will  entice  hira.  Ges. 
proceeds  :  it  is  u.sed  also  "  of  an  interpreter  of  dreams,"  citing  Gen. 
41  :  38  ;  Heb.,  (a)  man  who  ru-ach  (a)  breath, — spirit — of  God  in 
him  ;  "  also  of  the  courage  of  a  military  leader,"  citing  Judges 
3  :  10  ;  6  :  34  ;  11 :  29  ;  13  :  25.  In  the  first,  the  Heb.  is :  And  was, 
or,  became,  upon  him  (a)  ru-ach^  breath,  of  Jehovah,  In  the  sec- 
ond :  u,  and,  or,  but,  (a)  ru-ach  of  JehoA-^ah  clothed  Gideon,  In  the 
third,  the  Heb.  is  :  u,  And,  or.  But,  was,  or,  became,  upon  Jephthah, 
(a)  ru-ach  of  Jehovah.  In  the  fourth,  the  Heb.  is :  And  began  (a) 
ru-ach  of  [i.  e.,  proceeding  from]  Jehovali  to  impel,  or,  urge,  him. 
In  each  of  these  verses  the  Gr.  is,  (a)  pneuma  /  and  in  each  of  them 
the  Lat.  is  Spiritiis,  (a)  breath  :  in  the  two  first,  the  Douay  has  the 
spirit;  and  in  the  two  last,  .the  Spirit.  In  each  of  them  the  Ital. 
has,  the  Spirito  of  the  Lord  ;  and  the  E.  V.  has  in  each,  the  Spirit 
of  the  Lord. 

Ges.  next  says,  it  is  used  of  "  kingly  virtues,"  citing  Isai.  11:2 
and  the  verses  following.  The  Heb.  in  Isai.  11:  2  is:  And  shall 
rest  upon  him  ru-ach,  (a)  breath,  of  Jehovah,  ru-ach,  (a)  breath,  of 
wisdom  and  insight,  intelligence,  ru  ach,  (a)  breath,  of  counsel  and 
oi  gbure,  military  virtue,  ru-ach,  (a)  breath  of  knowledge  and  of 
fear  of  Jehovah ;  v.  3  is :  and  eri-achu  shall  inbreathe  him  with  fear 
of  Jehovah  ;  and  not  on,  or,  at,  sight  of  eyes  of  him  shall  he  judge, 
&c.  [For  ri-ach  Ges.  refers  to  ru-ach:  it  means  the  Si  me] :  For 
each  ru-ach  in  v.  2,  the  Gr.  has  (a)  pneuma;  and  in  v.  3  it  has, 
shall  fill  him  (a)  penuma,  breath,  of  fear  of  God ;  [shewing  that 
ri-ach  and  ru-ach,  both  verb  and  noun,  mean  the  same.]  In  v.  2  the 
Lat.  has  spiritus,  (a)  breath,  for  each  pneuma. ;  and  in  v.  3  has,  and 
shall  fill  up,  or,  replenish,  him  (a)  spiritus,  breath,  of  fear  of  (the) 
Lord :  the  Douay  has  in  v.  2,  first,  the  Spirit,  and  then  the  spirit, 
three  times ;  and  in  v.  3,  has.  And  he  shall  be  filled  with  the  spirit 
of  the  fear  of  the  Lord :  the  Ital.  has  the  Spirito  four  times  in  v.  2  ; 
and  in  v.  3  has.  And  the  his  odorare,  to  smell,  to  scent,  or,  to  find 


THEOLOGY   OF  THE   BIBLE.  387 

out,  (shall  be)  in  the  fear  of  the  Lord :  the  E.  V.  in  v.  2  has,  first,  the 
Spirit  of  the  Lord ;  and  then  the  sjyirit,  three  times ;  and  in  v,  3 
has,  And  shall  make  him  of  quick  understanding  in  the  fear  of  the 
Lord.  Ges,  cites  also  1  Sam.  16 :  13,  14 ;  the  Heb.  in  v.  13  is,  and 
was  poured  out,  or,  fell,  (a)  ru-ach  of  Jehovah  to  David :  Gr.,  (a) 
pneuma :  Lat.,  (a)  Spiritus :  Douay,  the  Spirit  of  the  Lord  came 
upon  David  :  Ital.,  the  Spirito  of  the  Lord  ran  in  upon  David :  E.V. 
the  Spirit  of  the  Lord  came  upon  David.  In  v.  14  the  Heb.  is,  u, 
and,  or,  but,  ru-ach  of,  from,  Jehovah  sra,  was  held,  from  with 
Saul ;  and  came  suddenly  upon  him  (a)  ru-ach  roe,  breath  bad,  from 
Jehovah  :  [i.  e.,  a  sickness,  as  the  following  verses,  including  v,  23, 
shew  :]  the  Gr.  in  v.  14  has,  kai,  and,  or,  but,  pneuma  of  Lord  apeste, 
was  withdrawn,  or,  ceased,  from  Saul ;  and  epnigen,  strangled,  or 
suffocated,  hxm.pneuma  poneron,  a  breath  bad,  from  Lord :  Lat.  But 
Spiritus  of  the  Lord  ceased  from  Saul ;  and  disquieted,  or,  disturb- 
ed, him  spiritics  nequam,  a  breath  naught,  or,  bad,  from  Lord :  Ital., 
E,  and,  or,  but,  the  Spirito  of  the  Lord  was  divided  from  Saul ;  and 
the  spirito  wicked,  (sent)  from  God  him  disordered :  Douay,  But 
the  Spirit  of  the  Lord  departed  from  Saul,  and  an  evil  spirit  from 
the  Lord  troubled  him:  E.  V.,  the  same.  In  v.  15  the  E.  V.  is, 
an  evil  spirit  from  God  troubleth  thee.  The  Heb.  is,  ru-ach  roe,  (a) 
breath  bad,  is  come  suddenly  upon  thee  :  Gr.,  pneuma poneron,  (a) 
breath  bad, ^:)?n^e?,  strangleth,  or,  suffocateth,  thee:  Lat.,  spiritus 
malus,  a  breath  hurtful,  or,  bad,  disquieteth,  or,  disturbeth,  thee: 
Ital,  the  spirito  wicked  of,  or,  from,  God  thee  disordereth :  Douay, 
an  evil  sjnrit  from  God  troubleth  thee  :  E.  V.,  the  same. 

In  V.  16  the  E.  V.  is.  And  it  shall  come  to  pass,  when  the  evil 
spirit  from  God  is  upon  thee,  that  he  shall  play  with  his  hand,  and 
thou  shalt  be  well :  the  Heb.  is,  ru-ach  roe,  (a)  breath  bad :  the 
Gr.,  pneum,a  poneron,  (a)  breath  bad:  Lat.,  spiritus  malus,  (a) 
breath  hurtful,  or,  bad :  Ital.,  the  spirito  wicked  of,  or,  from  God  : 
Douay,  the  evil  spirit  from  the  Lord. 

In  V.  23  the  E.  V.  is  ...  And  it  came  to  pass,  when  the  (evil) 
spirit  from  God  was  upon  Saul,  that  David  took  a  harp  and  played 
with  his  hand :  so  Saul  was  refreshed,  and  was  well,  and  the  evil 
spirit  departed  from  him  :  For  '  the  (evil)  spirit '  the  Heb.  has,  sim- 
ply, ru-ach,  .  .  .  and  played  with  his  hand,  and  ru-ach,  a  breath, 
to  Saul  that  good  to  him  ;.  and  was  held,  or,  ceased,  from  upon  him 
ru-ach  he  roe,  breath  which  bad  :  the  Gr.  has,  first,  pneuma  pout- 
ron,  where  the  Heb.  has  only  ru-ach,  and  has,  and  anepsuche,  re- 
covered breath,  Saul,  and  good  to  him  ;  and  ceased  from  him  that 


388  THEOLOGY   OF  THE   BIBLE. 

pneuma poneron,  breath  bad :  the  Lat.  has,  first,  spiritus  malus,  then 
has,  and  was  refreshed  Saul,  and  then,  and  ceased  from  him  spiri- 
ills  mains :  the  Douay  has,  first,  the  evil  spirit  from  the  Lord,  then 
has,  and  Saul  was  refreshed,  and  was  better,  for  the  evil  spirit  de- 
parted from  him :  the  Ital.  has,  first,  the  spirito  wicked,  and  then 
has,  and  Saul  was  lightened,  and  Avas  better,  and  the  spirito  wicked 
was  divided  from  him. 

Here  is  where  the  evil  spirits,  unclean  spirits,  devils,  of  the 
Rheims  and  E.  V.  New  Test,  come  from,  meaning  bad  breaths  ; 
all  sick  persons  have  bad  breaths  :  bad  breath,  was  the  Heb.  idiom 
— phrase — for  disease,  sickness  ;  and  a  very  apt  phrase.  The  Heb. 
adjective  ro,  feminine  roe,  is  defined  by  Ges.,  bad,  as  bad  cattle, 
citing  Lev.  27  :  10 ;  where  ro  is  used  twice :  the  Gr.  j^oneros,  twice  ; 
the  Ital.  bad,  twice  :  the  E.  V.,  bad,  twice.  And  Deut.  IV  :  1  ;  Heb. 
anything  ro  bad :  Gr.  ponlros :  Ital.  any  male,  evil,  or,  bad :  Lat.  any 
badness,  or,  defect :  Douay,  any  fault :  E.Y.,  any  evil  favouredness. 
And  2  Kings  2:19;  Heb.,  waters  roim,  [plural  of  ro,]  bad :  Gr., 
ponera :  Douay,  the  waters  are  very  bad:  Ital.,  the  waters  are  bad: 
E.  v.,  the  water  (is)  naught.  And  Gen.  37  :  33 ;  Heb.,  beast  roe, 
bad :  Gr.,  a  wild  heo^st  poneron,  bad  :  Lat.,  a  wild  beast  very  bad : 
Douay,  an  evil  wild  beast :  Ital.,  a  inala,  evil,  or,  bad,  beast :  E.  Y., 
an  evil  beast.  And  2  Kings  4:41;  Heb.,  thing  ro,  bad :  Gr.,  thing 
poneron,  bad :  Douay,  bitterness  in  the  pot :  Ital.,  any  male,  evil, 
or,  bad:  'E^.  Y .,  harm  in  the  pot.  So  Nvimb.  13:  19;  Heb.,  roe.* 
Gr.,  ponera:  Douay,  bad:  Ital.,  and  E.  V.,  bad.  And  2  Sam. 
13:22;  Heb.  ro :  Gr.,  pontros :  Douay,  evil:  Ital.,  male,  bad: 
E.  Y.,  bad.  The  Gr.  adjective  ^^o?^eros  is  defined,  troublesome ; 
causing  trouble,  or,  disti'ess  ;  bad ;  unsound  ;  in  a  bad  state,  or, 
condition  ;  ill;  bad  health,  &c.  And  this  Gr,  yjox^ poneros  is  the 
word  used  y^xXhpneuma  in  the  New  Testament:  pneuma poneron, 
a  breath  bad,  for  a  disease,  sickness ;  Rheims  and  E.  Y.,  evil  spirit. 

There  is  one  breath, — spirit — which,  it  is  said,  will  not  be  set 
aside  to  men:  Mat.  12:  31,  Gr.,  but  that  of  'Ohq. pneuma,  breath, 
[i.  e.,  by  way  of  eminence,  the  breath  of  holiness,]  blasphemy,  will 
not  be  set  aside  to  the  men :  [to  men,  i.  e,,  blasphemy  of  God,  who 
is  the  breath, — word — of  holiness  :  and  who  is  called,  a  breath, — 
spirit — word ;  all  meaning  the  same.  The  Rheims  is,  but  the  blas- 
phemy of  the  Spirit  shall  not  be  forgiven :  Ital.,  but  the  blasphemy 
(against)  the  Spirito  shall  not  be  forgiven,  &c. :  E.  Y.,  but  the 
blasphemy  (against)  the  (Holy)  Ghost  shall  not  be  forgiven  unto 
men.  [Observe  the  interpolations  in  the  E.  Y.] 


THEOLOGY   OF   THE   BIBLE.  389 

Ges.  proceeds,  under  ru-ach,  to  say :  "  the  same  spirit  is  trans- 
ferred from  one  to  another,"  citing  Numb.  11  :  17;  where  the  Heb. 
is :  I  will  draAV  out  from  he,  that,  ru-ach,  breath,  which  upon  thee, 
and  put  upon  them :  Gr.,  I  will  take  away  from  ton,  that,  pneuma, 
ton,  which,  upon  thee,  and  will  put  upon  them.  And  citing  2  Kings 
2:15;  Avhere  the  Heb.  is  :  And  saw  u,  him,  oi-,  it,  [it  may  be  either] 
sons  of  those  prophets  which  from  Jericho  over  against,  and  they 
said :  nhe,  hath  rested  [Ges.  says  :  "  the  original  idea  lies  in  res- 
piring, drawing  breath,"]  ru-ach,  the  breath,  of  Elijah  on  Elisha : 
Gr.,  And  saw  him  the  sons  ton,  of  those,  prophets  hoi,  which,  over 
against  Jericho,  and  they  said :  hath  rested  the  pneuma  of  Elijah, 
&c. :  Lat.,  Seeing  but  sons  of  prophets,  who  were  in,  or,  at,  Jericho 
over  against,  they  said :  Hath  rested  spiritus,  breath,  of  Elias  upon 
Eliseus  :  Douay,  And  the  sons  of  the  prophets  at  Jericho,  who  were 
over  against  him,  seeing  it,  said  :  The  spirit  of  Elias  hath  rested 
upon  Eliseus:  Ital.,  When  the  sons  of  the  prophets  which  (dwelt) 
in  Jericho  him,  had  seen,  (coming)  towards,  or,  over  against, 
them,  they  said:  The  spirito  of  Elias  is  put  upon  Eliseus:  E.  V., 
And  when  the  sons  of  the  prophets  which  (were)  to  view  at  Jericho 
saw  him,  they  said.  The  spirit  of  Elijah  doth  rest  on  Elisha.  [Was 
this  an  Orthodox  spirit  ?]  Ges.  proceeds  :  "  but  in  the  golden  age 
(a  note  by  the  Editor  of  this  edition  of  Ges.,  edited  in  London,  here 
says,  the  reign  of  Messiah)  it  is  to  be  conferred  upon  all  men ;  cit- 
ing Joel  3:1;  Isai.  44 :  3  ;  59  :  21.  The  Heb.  of  the  first  is :  And 
it  shall  be,  or,  occur,  ahri  Jen,  afterwards,  or,  after  things  have  so 
occurred,  [see  E.  V.  of  v.  30,  31,  32,  of  Joel  ch.  2,]  ashphuk,  [from 
the  verb  shphk^  I  will  pour  out  (i.  e.,  says  Ges.,  expend  profusely, 
citing  Ezek.  16  :  36,  and  Tobit  4  :  18)  rw  ach,  (the)  breath, — spirit 
— of  me  upon  every  flesh,  and  nhau,  shall  sing  holy  songs,  praise 
God,  (sing  as  seized  with  a  divine  impulse,  says  Ges.,  under  nha, 
citing  1  Sam.  10  :  6,  10, 11  ;  19  :  20,  24  ;  1  Chron.  25  :  2,  3,)  sons  of 
you  and  daughters  of  you  ;  old  men  of  you  dreams  shall  dream ; 
(dreams  -^otq  ascribed  to  divine  inspiration,  says  Ges.,  under  hhn, 
citing  Deut.  13  :  1,  3 ;  Joel  3:1;  Numb.  12 :  6,)  young  men  of 
you  divine  visions,  or,  revelations,  shall  see:  the  Gr.  of  this  v.  is 
ch.  2  :  28,  and  is :  And  it  shall  be  after  these,  kai,  and,  I  will  pour 
out,  give  profusely,  from  the  pneuma,  breath, — spirit — of  me  upon 
every  flesh,  &c. :  Lat.,  ch.  2 :  28,  ...  I  will  pour  out,  lavish,  my 
spiritus,  spirit — breath — upon  every  flesh  :  Ital.,  ch,  2  :  28,  (that) 
I  will  spill,  i)our  out,  the  ray  Spirito  upon  every  flesh :  Douay,  ch. 
2 :  28,  (that)  I  will  pour  out  my  spirit  upon  all  flesh :  E.  V.,  ch. 


390  THEOLOGY   OF   THE   BIBLE. 

2  :  28,  (that)  I  will  pour  out  my  Spirit  upon  all  flesh.  Read  from 
the  E.  v.,  Isai.  44 :  3  ;  59:21,  above  cited  by  Ges.  For  ribau  in 
Joel  3:1,1  have  given,  shall  sing  holy  songs,  praise  God,  defini- 
tions given  of  the  verb  nha;  see  the  note  of  the  Editors  to  1  Sam. 
19  :  20,  given  p.  361 ;  For  Ezek.  16  :  36,  above  cited,  see  E.  V.  My 
copy  of  the  Heb.  does  not  give  any  of  the  books  called  Apocryphal. 
The  Gr.  of  Tobit  4  :  18  is:  pour  out,  spill,  give  profusely,  or,  lavish, 
the  loaves  of  thee  upon  the  grave  of  the  jvist,  Tcai^  but  give  not  to 
the  sinful :  the  Lat.  and  Douay  also  give  this  verse,  but  they  add 
wine.  Deut.  13  :  1,3;  Numb.  12  :  6,  cited  above,  may  be  read  in 
the  E.  V. 

Ges.  further  says,  under  ru-ach :  "  It  is  sometimes  put  in  oppo- 
sition to  bshr,  citing  Zech.  4:6;  Isai.,  31:3;  and  referring  to  bshr 
No.  2.  In  Zech.  4  :  6  the  Heb.  is  :  ...  this  dbr,  (the)  word,  of  Je- 
hovah to  Zrbbl^  Zarbebel,  saying :  not  b,  forces,  or,  an  host,  u,  yea, 
or,  nor,  5,  power,  but  b  ru-ach,  breath, — spirit,  of  me,  saith  Jehovah 
of  armies,  or,  hosts:  Gr.,but  en,  through,  jo^icwma  of  me,  saith  Lord 
Omnipotent  ruler :  Lat.,  but  in  my  spiritus :  Douay,  not  with  an 
army,  nor  by  might,  but  by  my  spirit,  saith  the  Lord  of  hosts :  Ital., 
not  by  army,  nor  by  power,  but  by  the  my  Spirito,  hath  said  the 
Lord  of  the  armies :  E.  V.,  not  by  might,  nor  by  power,  but  my 
Spirit,  saith  the  Lord  of  hosts.  In  Isai.  31  :  3  the  Heb,  is  :  u,  Egypt, 
or,  the  Egyptians,  men,  and  not  God,  or,  gods,  and  horses  of  them 
bshr,  flesh,  and  not  (the)  ru-ach,  breath, — spirit :  [i,  e.,  not  the  ru- 
ach  of  God  :]  Gr.,  of  horses'  fleshs,  and  not  (is)  boetheia,  help :  Ital., 
Nay,  or,  but,  the  Egyptians  (are)  men,  and  not  God ;  and  their 
horses  (are)  flesh,  and  not  the  spirito  :  Douay,  Egypt  is  man,  and 
not  God :  and  their  horses,  flesh,  and  not  spirit :  E.  V.  the  same. 
Under  bshr,  Ges.  says,  it  is  used  for  living  creature,  citing  a  num- 
ber of  passages  ;  and  for  the  whole  human  race,  citing  a  number  of 
passages.  Very  often  used,  says  he,  with  the  idea  of  weakness  and 
frailty  as  opposed  to  God  and  his  power,  citing  a  number  of  pass- 
ages; among  them  this  v.  Isai.  31  :  3  ;  where,  giving  the  Heb. 
words,  with  ru-ach,  he  renders,  "  The  Egyptians  are  men,  not  gods, 
their  horses  are  flesh,  not  endued  with  divine  power;"  for  the  Heb. 
not  ru-ach,  the  breath,  spirit.  He  here  cites  also  Ps.  56  :  4  ;  78  :  39  ; 
Jer.  17:5;  and  he  says,  "  In  the  New  Testament  similarly  flesh 
and  blood,  opposed  to  God  and  the  Holy  Spirit,"  citing  Mat.  16  :  17 ; 
Gal.  1:16.  In  Mat.  16 :  17  the  Gr.  is,  ...  for  flesh  and  blood  not 
hath  unveiled  to  thee,  but  the  Father  of  me  ho,  who,  or,  which,  in 
tois  ouranois,  the  heavens,  the  starry  heavens.     Ges.  gives  in  this 


THEOLOGY   OF  THE  BEBLE.  391 

verse  Mat.  16  :  1 7,  the  Holy  Spirit,  as  equivalent  to,  the  Father. 
The  Holy  Spirit,  as  before  seen,  is,  the  breath, — spirit — of  holiness, 
the  Heb.  idiom  for,  divine  influence :  In  Gal.  1:16  the  Gr.  is,  I 
trusted  not  to,  or,  confided  not  in,  flesh  and  blood  :  Lat.,  I  assented 
not  to,  or,  relied  not  on,  flesh  and  blood  :  Douay,  I  condescended 
not  to  flesh  and  blood :  Ital.,  suddenly,  without  to  confer  more 
with  flesh  and  blood :  see  E.  V. 

For  ru-ach  Ges.  next  gives  wind,  citing  Dan.  7:2;  where  the 
Heb.  has  arho  ru-achi  shmia,  the  four  winds  of  the  heavens :  Gr., 
the  four  anemoi,  winds,  of  the  ouranou,  [genitive  singular]  heaven, 
for,  heavens :  Lat.,  (the)  four  winds  coeli,  [genitive  singular,]  of 
heaven,  or,  the  heaven :  Douay,  the  four  winds  of  the  heaven  :  Ital. 
the  four  winds  of  the  heaven :  E.  V.,  the  same. 

For  ru-ach  Ges.  next  gives  mind,  citing  Daniel  5  :  20  ;  where 
the  Heb.  is:  ii,  And,  or.  But,  as  sufiiciently  lofty,  or,  lifted  up,  (the) 
lb  of  him;  u,  yea,  or,  and,  (the)  ru-ach,  breath, — spirit — of  him  was 
drawn  together,  or,  contracted,  in  that  insolence,  or,  acting  inso- 
lently :  the  Gr.  uses  Jcardia  for  lb,  and  then  gives,  and  the  j^neuma, 
breath,  of  him  was  strengthened  of,  or,  in,  behaving  with  arrogance  : 
The  Lat.,  for  pneiima,  gives  spiritus :  the  Douay,  and  his  spirit 
was  hardened  with  pride  :  the  Ital.,  and  the  his  spirito  was  hard- 
ened, by  to  grow  proud  :  E.  Y.,  and  his  mind  hardened  in  pride. 

Ges.  then  gives,  for  ru-ach,  "  the  Spirit  (of  God),"  citing  Dan. 
4  :  5  ;  5:12;  [it  is  v.  5,  of  ch.  4,  in  the  Heb.,  the  Gr.,  the  Lat.,  and 
the  Douay ;  it  is  v.  8  in  the  Ital.,  and  in  the  E.  V.] ;  where  the 
Heb.  is  :  And  at  ahrin,  afterwards,  or,  at  last,  upon  before  me 
Daniel  of  whom  name  Beltshatsr,  as  name  of  god  of  me,  and  who 
ru-ach,  (a)  breath, — spirit — of  gods  holy  in  him :  Gr.,  hos,  who, 
pneuma,  (a)  breath,  holy  of  God  in  himself  holdeth,  or,  hath:  Lat., 
who  holdeth,  containeth,  or,  hath,  (a)  spiritus  of  gods  holy  in  him- 
self: Douay,  who  hath  in  him  the  spirit  of  the  holy  gods  :  Ital.,  v. 
8, .  .  .  according  to  the  name  of  the  my  God,  and  in  whom  (is)  the 
spirito  of  the  gods  holy:  E.  V.,  v.  8,  according  to  the  name  of  my 
god,  and  in  whom  (is)  the  spirit  of  the  holy  gods.  In  Dan.  5:12 
the  Heb.  has  ru-ach  itira,  a  breath, — spirit — excellent  [for  pre-emi- 
nent] in  him :  [here  we  have  again  the  word  excellent,  and  excel- 
lent breath, — spirit, — used  as  equivalent  to  a  breath, — spiiit — of 
God,  or,  the  gods :  it  is  from  the  Lat.  ex,  from,  or,  out  of,  and  cae- 
lum, the  heaven,  excellent,  for  pre-eminent ;  the  word  excellent, 
should  have  the  accent  on  the  syllable  eel,  and  be  pronoimced  ex- 
ceZlent:  the  Heb.  idiom,  from  the  heavens,  from  the  skies,  from 


392  THEOLOGY   OF  THE   BIBLE. 

above,  is  used  for  pre-eminent ;  and  our  Lat.  derived  word  excd- 
lent,  i.  e.,  from  the  heavens,  means  the  same, 

I  have  given  every  definition  of  ru-ach,  and  every  meaning  for 
which  it  is  metaphorically  used,  given  by  Gesenius,  and  the  pas- 
sages cited  by  him  for  each.  In  a  Lexicon  he  could  not  give  space 
for  all  the  passages  proving  his  definitions,  and  the  metaphor,  uses 
of  the  word. 

His  citations  shew  sufficiently  that  the  Latin  spiritns,  Ital.,  spi- 
rito,  means  breath  /  and,  also,  that  breath  is  often  used  for  wind. 
I  will,  however,  give  additional  passages. 

Job  12  :  10,  It  is  given  on  p.  99:  soul  is  there  given  to  every 
breathing  [for,  living]  thing ;  and  spiritus,  Ital.,  spirito,  Douay, 
spirit,  E.  v.,  breath,  to  every  flesh  of  man.  Job  37  :  10,  given  on 
page  110. 

Ps.  76  :  12 ;  Heb.,  He  will  cut  off  ru-ach,  (the)  breath,  of  prin- 
ces :  Ges.,  under  btsr,  says,  this  is  metaphor,  for,  he  will  break 
down  the  pride  of  princes :  pride,  as  we  have  seen,  is  expressed  by 
inflated,  swollen,  breath  :  the  Gr.  haspneuma :  the  Lat.,  who  taketh 
away  (the)  spiritus  of,  &c. :  Douay,  who  taketh  away  the  spirit  of 
princes :  Ital.,  the  spirito :  E.  V.,  the  spirit. 

Ps.  83:  13;  Heb.,  n^-acA,  the  breath:  Gr.,  Lat.,  Douay,  Ital., 
and  E.  V.,  the  wind. 

Ps.  103:  16;  Heb.,  ru-ach,  and  he  not:  Gr.,  pneuma,  and  he 
not  exists  :  Lat.,  spiritus :  Douay,  For  the  spirit  shall  pass  in  him, 
and  he  shall  not  be :  Ital.,  (The  which,  if)  a  wind  to  him  pass  over 
not  (is  he)  more:  E.  V.,  For  the  wind  passeth  over  it,  and  it  is 
gone. 

Ps.  135  :  7;  Heb,,  ru-jach :  Gr.,  Lat.,  Douay,  Ital.,  and  E.  V., 
the  wind. 

Ps.  146:  4;  Heb.,  rw-ac/i  .•  Gw, pneuma:  Lisit.,  spiritus :  Douay, 
spirit:  Ital.,  and  E.  V.,  breath. 

Ps.  147:  18;  Heb.,  ru-ach:  Gr.,  pneuma:  Lat.,  spiritus:  Dou- 
ay, Ital.,  and  E.  V.,  witid. 

Ps.  148:  8;  ^eb., ru-ach:  Gr., j^neunia :  TuSbt., spiritus:  Douay, 
Ital.,  and  E.  V.,  wind. 

Ps.  150  :  6  ;  given  on  page  159:  Lat.,  spiritus  ;  Douay,  s^nrit: 
Ital.,  and  E.  V.,  breath. 

Prov.  29 :  11 ;  given  on  p.  174 :  Lat,,  sjnritus:  breath:  Douay, 
and  E.  V.,  mind. 

Eccles.  3:19;  Heb.,  ru-ach  one  to  all :  Gr.,  pneuma  one :  Lat,, 
alike  spirant,  [from  spiro,  to  breathe,  whence   the   noun   sjnritus, 


THEOLOGY   OF   THE   BIBLE.  393 

breath,]  breathe,  all :  Donay,  all  things  breathe  alike  :  Ital.,  «>,  yea, 
all  have  one  same  breath :  E.  V.,  yea,  they  all  have  one  breath. 

Isai.  2  :  22,  given  on  p.  177 ;  Lat.,  spiritus  :  Douay,  Ital.,  and 
E.  v.,  breath. 

Isai.  30:  28,  given  on  p.  180;  Lat.,  spiritus:  Ital.,  spirlto :  Dou- 
ay, and  E.  V.,  breath. 

Jer.  5:13;  Heb.,  And  those  prophets  of  you  were  ?,  of,  or,  as, 
loind,  ic,  yea,  or,  and,  that  word  not  in  them :  [i.  e.,  the  word  of 
Jehovah,  equivalent  to,  the  breath, — spirit — of  Jehovah,  equivalent 
to,  the  breath  of  holiness, — holy  breath ;  the  Holy  Ghost, — Holy 
Spirit,  of  the  Rheims,  and  E.  V.,  of  the  New  Testament.]  Gr.,  hoi, 
those,  prophets  of  you  were  eis,  to,  or,  for,  wind,  hai,  word  (of 
kurios,)  not  existed  in  them :  Lat,,  (The)  prophets  have  spoken  in, 
or,  according  to,  wind,  and  responsum,  answer,  or,  oracle,  not  was 
in  them  :  Douay,  The  prophets  have  spoken  in  the  wind,  and  there 
was  no  word  (of  God)  in  them:  Ital.,  And  the  prophets  walk,  or, 
go,  to  the  xoind,  and  not  (there  is)  any  oracle  in  them :  E.  V.,  And 
the  prophets  shall  become  wind,  and  the  word  (is)  not  in  them. 

Jer.  13 :  24 ;  Heb.,  ru-ach:  Gr.,  Lat.,  Douay,  Ital.  and  E.V.  wind. 

Jer.  16  :  9  ;  Heb.,  qui,  (the)  voice,  speech,  or,  words,  shshun,  of 
joy,  or,  gladness;  equivalent  to,  the  ru-ach,  breath, — spirit — of 
joy,  or,  gladness. 

Lam.  3:56;  Heb,,  qui,  (the)  voice,  of  me  thou  hast  heard ; 
cover  not  (the)  ears  of  thee  to  (the)  ru-acht,  breaths,  of  me :  Dou- 
ay, to  my  sighs  :  Ital.,  to  my  sigh  :  E.  V.,  to  my  breathings, 

Ezek.  13:  13;  Heb.,  ru-ach  :  Gr., ptioe:  Jjnt.,  spiritus :  Douay, 
Ital,,  and  E.  V.,  wind. 

Wisd.  of  Sol.  15  :  16  ;  see  p.  231  ;  Lat,,  spiritus :  Douay,  breath: 
E,  v.,  spirit. 

Baruch,  Epistle  of  Jeremy,  6:  25;  p.  246;  Gr.,  pneuma  :  Lat,, 
spiritus :  Douay,  and  E,  V.,  breath. 

Song  of  the  Three  Holy  Childi-en,  v.  43  ;  p.  247  ;  Gr.,  pneumata, 
breaths,  [for,  winds] :  Lat.,  spiritus:  E.  V.,  winds. 

2  Mac.  3  :  31 ;  p.  253  ;  Gr.,  in  last  pnoe,  breath  :  Lat.,  spiritus : 
Douay,  and  E.  V.,  ready  to  giA^e  up  the  ghost. 

2  Mac.  7  :  9  ;  p.  254  ;  Gr.,  at  latest  pnoe,  breath :  Lat,,  at  last 
spiritus,  breath :  Douay,  and  E.  V.,  at  the  last  gasp. 

2  Mac.  7  :  22  ;  p.  255;  Gr.,  pneuma :  Lat,,  spiritus:  Douay, 
and  E,  V.,  breath. 

2  Mac.  7:  23  ;  p.  255;  Gr.,  pneuma:  Lat.,  spiritus:  Douay, 
and  E.  V.,  breath. 


394  THEOLOGY  OF  THE   BIBLE, 

See  also,  Job  30  :  15  ;  p.  104  ;  and  Job  37  ;  10  ;  p.  110 ;  James 
2:26;  Gr.,  For  as  the  soma  without  pneuma^  breath,  is  dead : 
Lat.,  without  spiritus :  Rheims,  without  the  spirit :  Ital.,  without 
spirito  :  E.  V.,  without  the  spirit :  Margin,  or,  breath. 

In  Ps.  108  :  7,  we  have,  Heb.,  God  spake  in  (the)  qdsh,  holmess, 
of  him.  And  in  Ps.  119:  43,  we  have,  Heb.,  And  take  not  from 
mouth  of  me  (the)  word  of  truth;  equivalent  to,  the  breath, — spirit 
— of  truth  ;  equivalent  to  breath — spirit — of  holiness, — the  Holy- 
Spirit.     God  is  called  the  true^  and,  the  holy. 

I  desire  the  reader  to  observe,  that  in  Ps.  33  :  6,  p.  360,  the  Heb. 
is,  by  ru-ach,  breath, — spirit — of  mouth  of  him  :  Gr.,  by  the  pneu- 
ma  of  the  mouth  of  him  :  Lat.,  by  spiritus  of  mouth  of  him :  Dou- 
ay,  by  the  spii^it  of  his  mouth :  Ital.,  and  E.  V.,  by  the  breath  of 
his  mouth. 

And  in  1  Kings 22  :  22,  p.  362,  we  have, Heb.  ru-ach:  Gr.,pneu- 
ma:  Lat.,  spiritus:  Ital.,  spirito:  Douay,  and  E.  V.,  a  lying  spi- 
rit in  the  mouth  of,  &c. :  [i.  e.,  a  lying  breath.] 

It  having  been  thus  shewn  that  wind  is  called  breath  of  God ; 
and  the  winds,  the  breaths  of  God,  I  give  here  several  passages,  the 
sense  of  which  is  understood  by  few,  I  think. 

Gen.  1:2;  Heb.,  u,  But,  he,  this,  earth  was — existed — teu,  (a) 
waste,  u,  yea,  or,  and,  beu,  (a)  void  ;  and  darkness  upon  face  teum, 
of  waters ;  u,  and,  or,  then,  ru-ach  aleim,  (a)  breath  of  God  [i.  e., 
a  wind]  was  caused  to  move  ol,  upon,  or,  over,  face  of  those  waters : 
Gr.,  de,  but,  or,  yet,  he,  this,  earth  was — existed — invisible  and  in 
a  rough  state,  or,  unprepared :  and  darkness  over  tes,  that,  or,  the, 
abussou,  abyss,  or,  boundless ;  kai,  and,  or,  but,  pneuma  Theou,  (a) 
breath  of  God  [i.  e.,  a  wind]  was  upon  brought  over  ton,  that,  or, 
the,  water.  [The  Heb.  particle  he  is  used  before  earth :  it  is  not 
used  before  teu,  nor  before  beu,  nor  before  ru-ach  /  all  three  of  which 
are  nouns,  requiring  our  article  a  before  each ;  and  our  this,  or 
even  the,  can  never  be  used  where  the  Heb.  he  is  not  used ;  nor 
where  the  Gr.,  ho,  he,  to,  in  one  of  its  genders  and  numbers,  is  not 
used  ;  but  in  such  case,  our  article  a  is  to  be  supplied.  And  in  this 
verse,  the  Gr.  he,  is  used  before  earth,  and  the  Gr.  tes,  genitive  fe- 
minine of  ho,  he,  to,  before  abussou,  genitive  of  abussos  /  but  before 
its  word  pneuma  no  particle  is  used ;  a  plain  proof  by  the  Pleb. 
translators  into  Greek  that  the  could  not  here  be  used  before  jwie«(- 
ma,  and  that  our  article  a  is  to  be  supplied  before  it ;  that  being 
the  rule  given ;  indeed  this  would  be  so  necessarily  without  any 
prescribed  rule.] 


THEOLOGY    OF   THE    BIBLE.  395 

The  Lat.  of  Gen.  1 :  2  is,  .  .  .  and  Spiritus  Dei,  a  breath  of  God, 
[i.  e.,  a  v/'md]  ferebatur,  was  brought,  upon  (the)  waters:  Ital., 
And  the  earth  was  a  thing  desert  and  empty ;  and  darkness  (was) 
upon  the  face  of  the  abyss ;  and  the  Spirito  of  God  si  moveva,  [Ital. 
passive,]  was  moved,  upon  the  face  of  the  waters :  Douay,  And  the 
earth  was  void  and  empty,  [two  adjectives,]  and  dai-kness  (was) 
upon  the  face  of  the  deep ;  and  the  spirit  of  God  moved  over  the 
waters  :  [moved  is  active  :]  E.  V.,  And  the  earth  was  without  form 
and  void  ;  [void  is  an  adjective,  and  without  form  is  equivalent  to 
an  adjective  ;]  and  darkness  (was)  upon  the  face  of  the  deep.  And 
the  Spirit  of  God  moved  upon  the  face  of  the  waters.  [Both  the 
Douay  and  the  E.  V.  improperly  inserting  the  before  spirit,  E.  V., 
Spirit^] 

In  Gen.  3  :  8,  (cited  p.  364,)  the  very  next  place  where  ru-ach 
occurs,  the  margin  of  the  E,  V.  I  am  using  gives  loind  where  the 
E.  V.  gives  cool.  The  next  place  where  ru-ach  occurs  is  Gen.  6 :  3, 
cited  p.  343;  Heb.,  ru-ach,  breath:  Gr.,  pneuma:  Lat.,  spiritus: 
Douay,  spirit :  Ital.,  Sjyirito :  E.  V.,  Spirit.  And  the  next  place 
where  ru-ach  occurs  is  Gen.  8:1;  Heb.,  ru-ach,  (a)  breath :  Gr., 
pneuma,  (a)  breath :  Lat.,  spiritus,  (a)  breath :  Douay,  Ital.,  and 
E.  Y.,  a  wind. 

Ps.  104:  4  ;  Heb.,  making  mlaki,  messengers,  of  him,  rurachut^ 
[plural  of  ru-ach,'\  winds ;  warriors  of  him,  fire  of  flame :  [i.  e., 
lightning :  who  maketh  winds  messengers  of  him,  lightning,  war- 
riors of  him :]  Gr.,  Who  making  the  angelous,  messengers,  of  him, 
pneumata,  winds,  and  the  workmen  of  \i\m.pur,  a  fire,  blazing,  oi*, 
shining  :  Lat.,  Who  makest  thy  Angelos  spiritus,  winds,  [it  is  spiri- 
tus in  the  plural  as  well  as  in  the  singular,]  and  thy  servants,  oi*^ 
ministers,  fire,  or,  (a)  fire,  lighting  up,  or,  burning :  Ital.,  He  maketh 
the  venti,  winds,  his  Angeli,  messengers  ;  and  the  fire  flashing  [i.  e., 
the  lightning]  his  ministers :  Douay,  Who  makest  thy  Angels  spir- 
its :  and  thy  ministers  a  burning  fire :  E.  V.,  Who  maketh  his  an- 
gels spirits ;  his  ministers  a  flaming  fire  :  [Though  the  E.  V.  so 
much  follows  the  Ital.,  it  preferred  to  follow  the  Douay  here.  There 
is  no  such  Latin  word  as  angelus  ;  and  it  is  not  found  in  the  Latin 
Dictionary :  it  is  the  Gr.  word  angelos,  a  messenger :  and  the  Ital., 
angelo  is  also  the  Gr.  word.] 

Heb.  1:7;  The  same  Greek  is  given  here,  with  quotation 
marks,  "  Who  making  the  angelous,  messengers,  of  him  pneumata, 
winds,  and  the  workmen  of  him  phloga  puros,  bright  blazes  of 
fire :"  [in  place  of '  a  fire  blazing,  or,  shining,'  in  Ps.  104  :  4  :]  Lat., 


396  THEOLOGY   OF   THE   BIBLE. 

Who  maketh  his  Angelas  spiritus,  and  his  servants,  or,  ministers,  a 
flash,  or,  flame,  of  fire :  Ital.,  Who  maketh  the  venti,  winds,  his  an- 
gell,  messengers,  and  the  flame  of  the  fire  his  ministers :  Douay, 
[given  as  a  quotation  :]  He  that  maketh  his  angels  spirits ;  and  his 
ministers  a  flame  of  fire :  E,  V.,  Who  maketh  his  angels  spirits,  and 
his  ministers  a  flame  of  fire. 

The  Heb.  word  is  mlak,  defined,  one  sent,  a  messenger.  The 
Gr.  word  is  aggelos,  (the  first  of  two  gs  coming  together  is  sounded 
w,  angelos,)  defined  by  Donnegan,  a  messenger ;  a  person  by  whom 
news  is  conveyed  ;  one  who  announces  anything  directly,  or,  indi- 
rectly, by  way  of  omen  :  he  does  not  give  angel  for  it.  [Angel  is 
not  an  English  word  ;  it  is  the  Gr.  word  ;  it  should  not  have  been 
found  in  an  English  version  of  the  Bible ;  but  the  Gi*.  word  should 
always  have  been  translated :  it  is  many  times  translated,  and 
messengers  given  for  it.] 

In  Jonah  1  :  4  we  have,  Heb.,  ii,  but,  Jehovah  sent  ru-ach,  a 
breath  [for  wind]  great  to  that  sea  ;  [i.  e.,  he  made  a  wind  his  mes- 
senger] :  the  Gr.  is  pneuma :  the  Lat.,  ventnm,  a  wind :  Douay, 
Ital.,  and  E.  V.,  a  wind. 

Zech.  6:5;  Heb.,  And  answered  that  mlak,  Gr.,  angelos,  Lat., 
angelus,  Ital.,  angelo,  Douay,  and  E.  V.,  the  angel,  and  said  to  me : 
these  (the)  four  ru-achut  breaths  [for,  winds]  of  these  heavens :  Gr., 
those  four  anemoi,  winds,  tou  ouranou,  of  the  heaven :  Lat.,  these 
are  the  four  venti,  winds,  caell,  of  heaven,  the  sky :  Douay,  these 
are  the  four  winds  of  the  heaven  :  Ital.,  these  (are)  the  four  spiriti, 
spirits — breaths — of  the  cielo,  heaven,  air,  sky :  E.  V.,  These  (are) 
the  four  spirits  (margin,  or,  winds,  citing  Dan.  7  :  2)  of  the  heavens. 
In  Dan.  7 :  2,  cited  in  the  margin,  the  Heb.  is  .  .  (the)  four  t^-achi, 
breaths,  of  (the)  heavens :  Gr.,  the  four  anemoi :  Lat.,  (the)  four 
winds:  Douay,  the  four  winds  of  the  heaven:  Ital.,  and  E.  V.,  the 
four  winds  of  the  heaven.  [The  Ital.,  and  E.  V.,  giving  winds  here 
where  the  Heb.,  Gr.,  Lat.,  and  Douay  words  are  the  same  as  in 
Zech.  6  :  5,  for  which  the  Ital.  there  gives,  the  four  spinti,  and  the 
E.  v.,  the  four  spmts.] 

In  Zech.  7 :  12  we  have,  Heb.,  w,  yea,  lb  of  them  made  they  (a) 
diamond  against  hearing  that  law  and  those  words  which  sent  Je- 
hovah of  armies  by  ru-ach,  a  breath,  of  him  in  hand  [for,  power]  of 
those  prophets  those  former :  The  Gr.  is,  en,  through,  pt^eumati,  a 
breath,  of  him :  Lat.,  in  the  power  of  his  spiritus :  Douay,  in  his 
spirit,  by  the  hand  of  the  former  prophets :  Ital.,  by  his  Spirito, 


'  THEOLOGY   OF   THE   BIBLE.  397 

through  the  ministry  of  the  prophets  of  the  time  past:  E,  V.,  in 
his  Spirit  by  the  former  prophets. 

Angelas  is  the  Gr.  word  uniformly  given  for  the  Heb.  word 
mlak  all  through  the  Old  Testament.  In  a  few  instances  the  Gr. 
uses  presbeis,  envoy,  for  it.  And  the  Gr.  word  is  angelos  in  the 
New  Testament.  The  Lat.  gives,  sometimes  angelus  (which  is  the 
Gr.  word),  and  sometimes,  messenger,  for  the  same  Gr.  word  ange- 
los ;  and  the  Ital.  gives,  sometimes,  angelo,  (which  is  the  Gr.  word), 
and  sometimes,  messenger,  for  the  same  Gr.  word  angelos.  Where 
the  Lat.  gives  angelus^  and  the  Ital.,  angelo,  the  Douay,  and  E.  V., 
most  often  give,  angel.  Where  the  Lat.,  and  Ital.,  give  messenger 
for  the  same  Gr.  word  angelos,  the  Douay,  and  E.  V.,  give  messen- 
ger. In  the  Old  Testament,  messenger  is  given  more  than  seventy 
times  where  the  Heb.  is  inlak ;  Gr.,  angelos.  In  the  New, Testa- 
ment, Mat.  11 :  10;  the  Gr.  word  is  angelos /  the  Lat.,  angelus; 
the  Ital.,  angelo  ;  Rheims,  angel ;  E.  V.,  messenger :  [so  that  John 
the  Baptist  was  an  angel ;  i.  e.,  a  messenger — one  sent.] 

Mark  1:2;  Gr.,  angelos:  Lat.,  angelus:  Rheims,  angel:  Ital., 
angelo  :  E.  V.,  messenger. 

Luke  1 :  24,  27  ;  Gr.,  angelos  in  each :  (I  give  the  nominative  of 
the  word :)  In  v.  24,  the  Lat.,  the  Rheims,  the  Ital.,  and  E.  V., 
have,  messengers.  In  v.  27,  the  Lat.  has  angelus;  the  Rheims, 
angel ;  the  Ital.,  and  the  E.  V.,  messenger. 

Luke  9  :  52;  Gr,,  angelos ;  Lat.,  Rheims,  Ital.,  and  E.  V.,  mes- 
sengers. 

Luke  14  :  32  ;  Gr.,  presbeia7i,  an  embassy.  (We  have  seen  that 
in  the  Old  Testament  it  has  given  2yresbeis  for  the  Heb.  mlak:)  Ital., 
a  message  :  Lat.,  and  Rheims,  an  embassy  :  E.  V.,  an  ambassage. 

John  1:6;  Gr.,  a  tnan  sent  from  God ;  name  to  him  John :  [He 
is  called  angelos  in  Mat.  11 :  10.] 

In  2  Cor.  5 :  20  the  Gr.  is,  huper,  in  defence  of,  Christ,  therefore, 
2')resheuomen,  we  are  ambassadors  :  [We  have  had  in  the  Old  Tes- 
tament, presbeis,  from  ^^resSewd,  whence  'presbeuomen,  where  the 
Heb.  has  mlah,  messenger :]  the  Rheims,  Ital.,  and  E.  V.,  here  give 
ambassadors. 

2  Cor.  8 :  23  the  Gr.  is,  apostoloi,  sent  forth,  of  churches :  [so 
that  the  apostles  were  angeloi, — ^messengers :]  the  Lat.  is,  apostoli 
of  churches :  Rheims,  the  apostles  of  the  churches :  Ital.,  (are) 
apostoli  of  the  churches  :  E.  V.,  the  messengers  of  the  churches. 

Gal.  4:14;  Gr.,  but  as  angelon,  a  messenger,  of  God  ye  receiv- 
ed me,  just  as  [ye  received]    Ghriston  lesoun,  [in  the  accusative : 


398  THEOLOGY   OF  THE  BIBLE. 

i.  e.,  just  as  ye  received  Christ  Jesus  as  angelon,  a  messenger,  of 
God  :  so  that  Paul  was  an  angelos  of  God  just  as  Jesus  was  an  an- 
gelos  of  God.  But  Paul  was  born  into  the  world :  and  Jesus  says, 
John  18:  37,  that  he  was  born  into  the  world.]  The  Lat.  in  Gal. 
4:  14,  gives,  as  angelum  of  God  ye  received  me,  just  as  Christum 
Jesum  [in  the  accusative :]  Ital.,  but  me  ye  received  as  an  angelo 
of  God,  as  Christ  Jesus  himself :  Rheims,  but  received  me  as  an 
angel  of  God,  (even)  as  Christ  Jesus  :  E.  V.,  the  same. 

Ephee.  6:20;  Gr.,  huper,  in  defence  of,  Avhich  [the  Gospel ; 
equivalent  to,  in  defence  of  Chi'ist,  in  2  Cor,  5  :  20]  presbeiio^  [from 
which  is  presheis,  given  several  times  in  the  Old  Testament  where 
the  Heb.  has  mlak,']  I  am  an  ambassador :  The  Lat.,  Douay,  Ital., 
and  E.  V.,  here  give,  ambassador. 

In  Philip]).  2 :  25  the  Gr.  gives  apostolon^  one  sent :  [equivalent 
to  angelon,  a  messenger :]  Lat.,  apostoluni :  Douay,  apostle :  Ital., 
apostolo:  E.  V.,  messenger. 

Colos.  2:  18;  Gr.,  Let  no  one  [nominative]  you  [accusative] 
condemn  thelon^  [nominative,  agreeing  with  no  one,]  accustomed, 
in  baseness  and  superstition  ton  angelon^  {the  not  to  be  rendered,) 
of  messengers,  (things)  which  not  hath  he  seen  going  to,  or,  stand- 
ing upon ;  to  no  purpose  phusioumenos^  [nominative,]  breathing 
strongly  [i.  e.,  puffed  with  pride]  by  reason  of  the  thought  of  the 
flesh  of  him  :  [i.  e.,  the  thought  of  himself:]  Lat.,  Let  no  one  you 
lead  aside,  or,  separate,  willing  in  (the)  baseness  and  religione,  re- 
ligion, devotion,  worship,  angelorum,  of  messengers,  (things)  which 
not  hath  he  seen,  walking  to  no  purpose  inflaiiis,  inblown,  or  pufied 
up,  by  the  thought  of  his  flesh:  [i.  e.,  of  himself:]  Douay,  Let  no 
man  seduce  you,  willing  in  humility,  and  religion  of  angels,  walk- 
ing in  the  things  which  he  hath  not  seen,  in  vain  puffed  up  by  the 
sense  of  his  flesh :  Ital.,  Let  no  one  you  condemn  at  his  will,  in  hu- 
mility, or,  baseness,  and  service  of  {the  not  to  be  rendered)  angeli^ 
[i.  e.,  who  is  in  the  service  of  angeli^  placing  the  foot  on  things 
which  not  hath  he  seen,  being  rashly  puffed  up  by  the  mind  of  his 
flesh  :  [i.  e,  by  his  own  mind  :]  E.  V.,  Let  no  man  beguile  you  of 
your  reward  in  a  voluntary  humility  and  worshipping  of  angels,  in- 
truding into  those  things  which  he  hath  not  seen,  vainly  puffed  up 
by  his  fleshly  mind.  [The  insertion  of  "  your  reward  "  makes  an 
entire  perversion  of  the  sense  of  the  verse,  for  which  neither  the 
Lat.,  nor  the  Douay,  nor  the  Ital.,  furnishes  any  pretence :  it  attri- 
butes to  the  Colossian  Christians  the  worshij)ping  of  angels.  Tlie 
Editor,  in  a  note  to  this  verse,  says :  "  There  was  a  pai'ty  among 


THEOLOGY  OF   THE   BIBLE.  399 

the  ancients  who  addressed  themselves  to  angeVs  as  mediators."  It 
was,  some  centuries  after  Christ,  made  a  part  of  the  Papal  system  to 
worship  dead  saints,  who,  according  to  that  system,  were  angels  in 
what  Orthodoxy  calls  heaven.  How  far  that  system  is  still  follow- 
ed in  Romanism  the  reader  can  judge  for  himself  J 

1  Tim.  3:16;  Gx'.,  And  confessedly  great  is  that  of  the  piety 
[of  piety]  secret,  or,  mystery :  God  was  rendered  known  en,  through, 
by  means  of,  (a)  flesh  [i.  e,,  a  man],  edikaiothe,  made  just,  or,  clear- 
ed from  accusation,  en,  through,  by  means  of,  (a)  pneuma,  breath, 
[i.  e.,  a  breath  of  holiness,]  beheld  by  angelois,  messengers,  [such  as 
the  apostles],  heralded  in  nations,  restored,  or,  renewed,  in  fame,  or, 
glory  :  the  Gr,  word  in  Acts  7  :  52  is  the  participle  of  prolcat''  an- 
gello,  the  before-hand  angeling, — announcing — concerning  the  com- 
ing iou  diJcaiou,  of  that  upright, — just :  Lat.,  who  fore-messenger- 
ed  :  Douay,  who  foretold  of  the  coming  of  the  just  one :  Ital.,  that 
before  announced  the  coming  of  the  Just :  E.  V.,  which  shewed  be- 
fore of  the  coming  of  the  Just  One.  The  prophets  were  angeloi, — 
angels, — messengers,  as  we  shall  see.  And  the  Gr.  verb  angello, 
in  composition  with  a  preposition,  occurs  in  other  places.  Acts 
5  :  40,  where  par*  angello  is  used  in  the  preterite  plural,  they  an- 
geled,— messengered  :  Lat.,  they  signified, — proclaimed :  Douay, 
they  charged  :  Ital.,  they  commanded  :  E.  V.,  they  commanded. 

Acts  16  :  17,  Gr.,  the  plural  present  of  kaf  angello,  angel, — mes- 
senger :  Lat.,  announce :  Douay,  j)reach :  Ital,,  announce :  E.  V., 
.  .  .  which  shew  unto  us  the  way  of  salvation.  In  2  Thess.  3  :  4,  and 
6,  the  Gr.  has  the  nominative  plural  present  of  its  verb  par^  angel- 
lo,— we  angel, — messenger — to  you  :  In  v.  4,  the  Lat.  has,  we  fore- 
show :  and  in  v.  6,  we  command,  charge :  In  v.  4,  the  Douay  has, 
we  command :  and  in  v.  6,  we  charge :  In  both  verses  the  Ital.  has, 
we  order:  In  both  verses  the  E.  V.,  we  command.  In  1  Tim.  6  :  13, 
the  Gr.  has  its  verb  par^  angello, — I  angel, — messenger,  to  thee  : 
Lat.,  I  command,  charge,  thee  :  Douay,  I  charge  thee  :  Ital.,  I  thee 
charge,  command :  E.  V.,  I  give  thee  charge.  In  1  Tim.  6:21,  the 
Gr.  is:  iTen,  which,  some ejo'  angellomenoi,  (participle  ofep*  angello,) 
angeling, — messengering, — concerning  the  faith  have  missed  aim, 
erred :  Lat.,  which  some  spreading,  concerning  (the)  faith  have 
fallen  out,  or,  failed :  Douay,  which  some  promising,  have  erred 
concerning  the  faith :  Ital,,  Of  which  some  making  profession,  have 
gone  astray,  or,  blundered,  from  the  faith :  E.  V.,  Which  some  pro- 
fessing, have  erred  concerning  the  faith.  [The  Ital.  misses  the 
sense :  and  the  E.  V.   follows  the  mistake.      Paul's  language  is, 


400  THEOLOGY   OF   THE   BIBLE. 

that  some  who  angel, — messenger — have  missed  aim,  erred,  &c.] 
The  Ital.  in  1  Tim.  3:  16,  (the  Gr.  of  which  is  above  given,)  is: 
And  without  any  contradiction,  great  is  the  secret,  or,  mystery,  of 
the  piety  [of  piety] ;  God  is  been  manifested  in  flesh,  [i.  e.,  in  a 
man,  of  course  it  must  have  been  a  breathing, — living — flesh,  a  liv- 
ing man]  :  is  been  justified  [i.  e.,  made  just]  in  the  spirito,  breath,  , 
is  appeared  to  the  angeli, — messengers — is  been  preached  to  the 

&c.,  is  been  elevato,  raised,  in  honor,  or,  glory :  [i,  e.,  raised 

from  the  dead  in  honor,  or,  glory :]  The  Lat.  is  :  And  manifestly 
great  is  of  piety,  or,  devotion,  (the)  sacramentum,  force,  which  was 
made  apparent  in  (a)  flesh,  made  just  in  spiritus, — breath,  appear- 
ed, 01',  was  forthcoming,  angelis, — to  messengers — announcers,  was 
preached  to  nations,  was  believed  in  (the)  world,  was  recovered  in 
renown,  or,  glory:  [i.  e.,  from  the  grave  in,  &c. :]  Rheims,  And 
evidently  great  is  the  mystery  of  godliness  which  was  manifested 
in  the  flesh,  was  justified  in  the  spirit,  appeared  unto  angels,  hath 
been  preached  unto  the  Gentiles,  is  believed  in  the  world,  is  taken 
up  in  glory.  [The  Rheims  chose  to  give  is  before  believed,  and  is 
before  taken  up,  though  the  Lat.  is  the  same  passive  mode  of 
expression  in  these  two  last  as  in  the  two  first,  where  the 
Rheims  gives  was  manifested,  was  justified,  and  though  the 
Rheims  gives  hath  been  preached  where  the  Lat.  is  was  preached :] 
The  E.  v.,  is :  And,  without  controversy,  great  is  the  mystery  of 
godliness :  God  was  manifest  in  the  flesh,  [i.  e.,  that  godliness 
which  only  a  breath — spirit — of  holiness  from  God — ^the  Holy  Spi- 
rit,— the  Holy  Ghost,  i.  e.,  divine  influence,  can  give,]  justified  in 
the  Spirit,  [an  unintelligible  phrase,]  seen  of  angels,  preached  unto 
the  Gentiles,  believed  on  in  the  world,  received  up  into  glory.  [The 
E.  V.  gives,  received  up  into  glory,  where  even  the  Douay  is  only 
taken  up  in  glory ;  and  where  even  the  Lat.  gives,  was  recovered 
in  renown,  or,  glory ;  and  where  even  the  Ital.  gives,  is  been  raised 
in  honour,  or,  glory ;  and  where  the  Gr.  is  :  was  restored,  or,  re- 
newed, (i.  e.,  from  the  grave)  in  fame,  or,  glory.  What  does  Or- 
thodoxy say  of '  seen  of  angels,'  in  the  E.  V.  verse,  said  of  him  who, 
as  the  E.  V.  says,  was  manifest  in  the  flesh,  and,  of  course,  was  on 
earth  ?  If '  angels'  means  Orthodoxy's  angels,  and  if  Jesus  was  God 
from  its  heaven,  where,  it  says,  God  is  continually  seen  of  angels, 
such  an  expression  is  wholly  out  of  place.  It  is  plain  that  the  an- 
geloi  who  beheld  him  were  persons  who  were  on  earth  with  him, 
and  became  angeloi, — apostoloi, — messengers, — persons  sent, — by 
him — to  preach  the  Gospel.     Neither  the  Lat.,  nor  the  Rheims, 


THEOLOGY   OF   THE   BIBLE.  401 

gives  God  in  the  verse.  It  is  plain  it  was  Jesus  who  Avas  made 
just,  and  was  preached,  &c.  The  woi-d  God  has,  no  doubt,  found 
its  way  into  the  text  from  some  marginal  note :  and  the  introduc- 
tion of  it  makes  no  difterence  in  the  sense,  that  being  clearly  as 
given  by  the  Lat.  and  the  Rheims.  Milton,  p.  149  of  his  chapter 
5,  disproving  that  the  Christ  was  God,  or  one  with  the  Father, 
citing  Acts  20:  28,  'the  Church  of  God,  which  he  hath  purchased 
Avith  his  own  blood,'  says  :  "  that  is,  with  his  own  Son,  as  it  is  else- 
where expressed ;  and  no  usage  is  more  common  than  the  substi- 
tution of  the  figurative  term  blood  for  offspring.  But  the  Syriac 
version  reads  '  the  Church  of  Christ,'  nor  can  any  certain  depen- 
dence be  placed  on  the  authority  of  the  Greek  manuscripts ;  "  he 
says  :  "  It  is  more  natural  to  suppose  that  God  has  crept  in  from 
the  margin.  The  same  must  be  said  respecting  Rom.  9:5;'  who 
is  over  all,  God  blessed  for  ever.'  For  Hilary,  and  Cyprian,  do 
not  read  the  Avord  God  in  this  passage,  nor  do  some  of  the  other 
fathers,  if  we  may  believe  the  authority  of  Erasmus."  And,  citing 
this  V.  1  Tim.  3:  16,  'God  was  manifest  in  the  flesh,'  he  says: 
''  Here  again  Erasmus  asserts  that  neither  Ambrose  nor  the  Vetus 
Interpres  read  the  word  God  in  this  verse,  and  that  it  does  not 
appear  in  a  considerable  number  of  the  early  copies."  A  note  here 
says  :  "  The  Vulgate  manuscript  and  some  other  versions,  read  /io, 
which.  The  Colbertine  manuscript  reads  hos^  who."  Milton,  in 
further  commenting  on  this  verse,  says  :  "  '  the  mystery  of  godli- 
ness' was  God  the  Father  in  Christ,  as  appears  from  Colos.  2:2; 
'  the  mystery  of  God  and  of  the  Father,  and  of  Christ : '  2  Cor.  5  : 
18,  19  ;  '  all  things  are  of  God,  who  hath  reconciled  us  to  himself 
hy  Jesus  Christ ...  to  wit,  that  God  was  in  Christ,  reconciling  the 
world  unto  himself,  not  imputing  their  trespasses  unto  them.'  Why 
therefore  should  God  the  Father  not  be  in  Christ  through  the  medium 
of  all  those  offices  of  reconciliation  which  the  apostle  enumerates  in 
this  passage  of  Timothy  ?"  Milton's  citations  from  these  two  verses 
in  2  Cor.  are  taken  from  the  E.  V.,  and  pointed  as  therein  j^ointed  : 
The  Gr.  of  the  verses  is  :  '  Indeed  those  all  ek^  from,  that  God  who 
having  reconciled  us  to  himself  dm,  through,  Jesus  Christ,  and 
given  to  us  tin  didkonian,  the  service,  office,  function,  or,  ministry, 
tls  Jcatallages,  of  that  reconciliation  :  v.  1 9,  Inasmuch  as  God  was 
en,  through,  Christ  (a)  world  reconciling  to  himself,  not  reckoning 
to  them  the  faults  of  them,  and  having  put  in  us  the  logos,  word, 
of  that  reconciliation.'  This  logos  was  in  the  Christ  also.  Milton 
cites  also  Titus  2:13,  from  the  E.V.,  '  the  glorious  appearing  of  the 
26 


402  THEOLOGY   OF  THE   BIBLE. 

great  God  and  our  Saviour  Jesus  Christ,'  and  remarks :  "  Here 
also  the  glory  of  God  the  Father  may  be  intended,  with  which 
Christ  is  to  be  invested  on  his  second  advent,  as  Ambrose  under- 
stands the  passage  from  the  analogy  of  Scripture,  Mat.  16  :  27  ;  for 
the  whole  force  of  the  proof  depends  upon  the  definitive  article, 
Avhich  may  be  inserted  or  omitted  before  the  two  nouns  in  the  Gr. 
without  affecting  the  sense;  or  the  article  prefixed  to  one'may  bo 
common  to  both."  The  Gr.  of  Titus  2  :  13  is:  Waiting  for  ^m, 
that,  happy  hope,  hai^  even,  the  appearance  tes^  of  that,  glory  of  the 
great  God,  ^ai,  even,  [the  appearance]  of  the  [the  j^rs^  article  o/'^Ae 
being  common  to  both]  soteros,  recoverei',  saviour,  [instrumentally] 
of  us  Jesus  Christ,  [soter,  is  defined,  a  saviour  ;  one  who  recovers 
what  has  been  lost.]  In  Mat.  16  :  27,  cited  above,  the  Gr.  is  :  For  is 
about  ho,  that,  or,  the,  son  of  the  man  [of  man]  to  come  in  the  glory 
of  the  Father  of  him,  in  company  with  the  angelon — messengers — 
of  him:  [i.  e.,  those  who  have  preached  him:]  and  then  apodosei, 
he  will  restore,  give  back,  requite,  to  each  according  to  the  praxin, 
action,  function,  or,  enterprise,  of  him,  [i.  e.,  as  messengers  of  him  : 
all  who  publicly  profess  Christ  are  angeloi — messengers — of  him; 
some  in  greater,  some  in  less  degree.]  And  in  support  of  his  and " 
Ambrose's  reading  of  Titus  2  :  13,  Milton  cites  several  passages:  I 
give  one  of  them :  Philipp.  1 :  2,  where  the  E.  V.  is :  ...  from  God 
our  Father  and  (from)  the  Lord  Jesus  Christ.  And  he  then  re- 
marks: "And  surely  what  is  proposed  to  us  as  an  object  of  belief, 
especially  in  a  matter  involving  a  primary  article  of  faith,  ought 
not  to  be  an  inference  forced  and  extorted  from  passages  relating 
to  an  entirely  different  subject,  in  which  the  readings  are  some- 
times various,  and  the  sense  doubtful, — nor  hunted  out  by  careful 
research  from  among  articles  and  particles, — nor  elicited  by  dint  of 
ingenuity,  like  the  answers  of  an  oracle,  from  sentences  of  dark  or 
equivocal  meaning — but  should  be  susceptible  of  abundant  proof 
from  the  clearest  sources." 

Milton  then  proceeds  :  "  Another  passage  which  is  also  produced 
is  1  John  3  :  16  ;  'Hereby  perceive  we  the  love  of  God,  because  he 
laid  down  his  life  for  us  ; '  "  the  verse  proceeds  in  the  E.  V. ;  '  and 
we  ought  to  lay  down  (our)  lives  for  the  brethren.'  Milton  then 
says  :  "  Here  however  the  Syriac  version  reads  illius  [of  him]  in- 
stead of  Dei "  [of  God.]  And  he  cites  several  passages,  tv,^o 
are,  Rom.  5  :  8,  where  it  is  said,  E.  V.,  Christ  died  for  us  ;  and 
John  3:  16;  see  E.  V.;  "and  by  analogy  from  many  other  pass- 
ages."    In  1  John  3:16  the  Lat.  is :  In  this  we  have  known  (the) 


THEOLOGY  OF  THE   BIBLE.  403 

love  of  God,  forasmuch  as  he  his  animam  for  us  put,  or,  lost,  and 
we  ought  for  (the)  brethren  animas  to  put,  or,  lose:  Rheims,  .  .  . 
the  chanty  of  God,  because  he  hath  laid  down  his  life  for  us :  and 
we  ought  to  lay  down  our  lives  for  the  brethren :  The  Ital,  is  :  the 
love  of  God,  that  he  put  his  anima  for  us  ;  likewise  we  ought  to 
put  the  anime  for  the  brethren.  [In  the  Lat.,  the  Rheims,  and  the 
Ital.,  the  words,  of  God,  are  not  in  Italics ;  but  in  the  same  charac- 
ters-letters— as  the  rest  of  the  verse ;  so  that  the  copies  of  the  Gr. 
from  which  they  rendered  must  have  had,  of  God,  in  the  same  cha- 
racter, i.  e.,  as  being  in  the  text :  The  Gr.  of  my  copy  is  :  In  this 
we  have  known  the  love,  [love,  without  our  article],  that  he  for  us 
the  psuchen  of  him  put,  or,  paid  :  and  we  ought  for  the  brethren 
the  psnchas  to  put,  or,  pay.  The  E.  V.,  in  this  v.  1  John  3  :  16, 
puts  of  God  in  Italics :  Why  did  they  put  of  God  in  the  verse  at 
all  ?  And  the  reader  observes  that  though  the  Gr.  gives  psuche 
twice  in  the  verse,  once  in  the  accusative  singular,  and  once  in  the 
accusative  plural ;  and  the  Lat.  gives  a^^^ma twice  in  the  same  way; 
and  the  Ital.  gives  anima  twice  in  the  same  way ;  the  Rheims 
gives  life  and  lives  /  and  the  E,  V,  gives  life  and  lives. 

I  cannot,  consistently  with  the  design  of  this  work,  occupy  the 
space  which  would  be  necessary  to  give  Milton's  answers  to  all  the 
passages  relied  on  as  evidence  that  Jesus  was  God,  or  one  with  the 
Father. 

I  have  before  said,  that  Graglia,  in  his  Ital.  Dictionary,  gives 
but  one  definition  for  the  Ital.  anima,  namely,  soul.  And  on  p.  359 
I  gave  a  few  passages  shewing  that  it  means  breath.  And  by  look- 
ing through  the  preceding  pages  the  reader  will  find  many  places 
Avhere,  for  the  Ital.  anim^a,  the  E.  V.  gives  life  ;  and  other  places 
where  the  E.  V.  gives  other  words  for  the  Ital.  anima,  namely, 
heart,  mind,  desire,  lust,  person ;  your  selves,  for  the  Ital.  jowr  ani- 
me. The  word  for  it  should  always  have  been  breath.  We  may 
make  room  to  shew  how  Orthodox  Dictionary-makers  of  our  own 
times  have  contributed  towards  maintaining  and  spreading  the  re- 
ceived notions  of  the  meaning  of  the  E.  V.  words,  soul,  spirit, 
ghost.  In  Luke  9:  52  the  Gr.  is,  angelous :  Lat.,  Rheims,  Ital., 
and  E.  V.,  messengers. 

In  John  17:  14  the  Gr.  is:  I  have  given  to  them  the  logos, 
word,  of,  or,  from,  thee,  and  the  world  hath  hated  them,  as,  or,  be- 
cause, not  they  are  of  the  world,  just  as  I  not  am  of  the  world. 
And  in  V.  18,  the  Gr,  is:  Just  as  me  apesteilas,  \ivoxn.  apostell6,~] 
thou  hast  apostled, — sent — into  the  world,  even  so  apesteila,  I  have 


404  THEOLOGY   OF  THE   BIBLE. 

apostled, — sent — them  into  the  world.  [The  Gr.  angelos  and  the  Gr. 
apostolos,  as  Ave  have  seen,  mean  the  same,  namely,  one  sent, — a 
messenger.] 

In  2  Thes.  1  :  7  the  Gr.  is :  And  to  you  the  thlibomenois^  op- 
pressed, tormented,  afflicted,  anesin,  a  letting  loose,  release,  with 
us,  on,  or,  at,  the  unveiling  of  the  Lord  Jesus  from  ouranou  with  an- 
gelon,  messengers  of  power,  or,  efficacy,  of  him:  [i.  e.,  who  were 
apostled, — sent — by  him  on  earth.] 

In  James  2  :  25  the  Gr.  is:  the  angelous:  Lat.,  Rheims,  Ital., 
and  E.  V.,  messengers.  In  John  1 :  5  the  Gr.  is :  the  ep'  angelia, 
angeling, — messengering  :  Lat.,  the  annunciation  :  Rheims,  the  de- 
claration :  Ital.,  and  E.  V.,  the  message.  And  in  Rev.  2  :  1,  8,  12, 
18  ;  3:  1,  7,  14,  the  Gr.  word  is  angelos:  the  Lat.,  angelus :  the 
Ital.,  angelo :  the  Rheims,  and  E.  V.,  angel :  the  ministers  of  the 
seven  churches  being  called  angeloi,  angels — messengers. 

The  Lat.  most  often  gives  angelus,  and  the  Ital.,  angelo,  and  the 
Douay,  Rheims,  and  E.  V.,  angel,  where  the  Heb.,  mlalc, — Gr.,  an- 
gelos,— is  said  to  be  of,  or  sent  by,  Jehovah,  but  they  sometimes 
give  messenger  in  such  places;  and  they  most  often  give,  mes- 
senger, for  mlak, — Gr.,  angelos — in  other  places  ;  but  mlak, — an- 
gelos— of,  or  sent  by,  Jehovah,  does  not  mean,  sent  from  what  Or- 
thodoxy would  have  us  understand  by  heaven.  Moses  was  an  a7i- 
gelos, — messenger, — one  sent — by  Jehovah  ;  Exod.  4  :  28,  E.  V., 
And  Moses  told  Aaron  all  the  words  of  the  Lord  (Heb.,  of  Jeho- 
vah) who  had  sent  him;  and  Numb.  20  :  16,  Heb.  ...  to  Jeho- 
vah, and  he  sent  (a)  mlak, — w,  that,  brought  us,  or,  and  he  (the 
angelos)  brought  us,  out  from  Egypt :  Gr.,  (an)  angelos :  Lat.,  (an) 
angelus,  who  hath  brought  us  out  of  Egypt :  Douay,  an  angel,  who 
hath  brought  us  out  of  Egypt :  Ital.,  the  angelo,  and  us  he  (the 
angelo)  hath  brought  forth  from  the  country  of  Egypt:  E.  V.,  .  .  , 
and  sent  an  angel,  and  hath  brought  us  forth  out  of  Egypt.  [Mo- 
ses was  that  mlak, — angelos, — angel, — messenger, — the  one  sent.] 
And  read  in  E.  V.  Exod.  23 :  20,  21,  22,  23  :  In  v.  20,  and  23,  the 
Heb.  word  is  mlak :  the  Gr.,  angelos :  the  Lat.,  angelus :  the  Ital., 
a7igelo  :  the  Douay,  and  E.  V.,  Angel.  Moses  was  that  angelos, — 
messenger. 

The  prophets  were  mlakim, — Gr.,  angeloi, — angels, — messen- 
gers, of,  i.  e.,  sent  by,  Jehovah :  Ges.,  citing  Haggai  1 :  13 ;  u,  then, 
spake  Haggai,  m^a^  of  Jehovah :  Gw,  angelos  of  /curios :  Here  the 
Lat.,  the  Douay,  the  Ital.,  and  E.V.,  give  messenger  for  the  Gr.,  an- 
gelos :  And  in  Mai.  3  :  1,  cited  by  Ges.,  the  Heb.  is.  Behold,  I  will 


THEOLOGY   OF   THE   BIBLE.  405 

send  (a)  mlak  of  me, ...?«,  even,  (the)  mlak  of  that  covenant  which 
you  delight  in  :  the  Gr.,  here  has  angelon  and  cmgelos,  for  mlcik 
and  mlak :  The  Lat.  has,  first,  angelum,  and  then,  angelus :  tlie 
Douay  has  the  angel  in  both  places :  the  Ital.  has,  first,  my  angelo, 
and  then,  the  angelo  :  The  E.  Y.  has,  first,  my  messenger,  and  then, 
the  messenger.     [These  were  two  of  the  so-called  minor  prophets.] 

And  a  priest  is  called  mlah  of  Jehovah :  Mai.  2 :  7,  cited  by 
Ges. ;  Where  the  Heb.  is  :  For  lips  of  priest  shall  [for  should,  the 
Heb.  has  no  subjunctive  mood,]  observe  knowledge,  w,  yea,  or,  and, 
law  they  shall  [for,  should]  seek  for  from  mouth  of  him ;  for  (a) 
mlah  of  Jehovah  of  armies  he  :  The  Gr.  here  has  angelos, — angel — 
messenger — for  mlah :  the  Lat.  has  angelus :  Douay,  for  he  is  the 
angel  of  the  Lord  of  hosts :  Ital.,  for  he  (is)  the  angelo  of  the  Lord 
of  armies :  E.  V.,  for  he  (is)  the  messenger  of  the  Lord  of  hosts.  And 
Eccles.  5:6;  E.  V.,  angel;  margin,  by  Ed.,  priest, — divine  messen- 
ger. In  Isai.  42 :  19  the  Heb.  has  mlah  of  me  :  Gr.,  the  rulers  of 
them :  Lat.,  and  Douay,  to  whom  I  have  sent  my  messengers :  Ital., 
as  the  messenger  (that)  I  have  sent :  E.  V.,  as  my  messenger  (that) 
I  sent. 

1  Kings  13:  1  ;  Heb.,  And  behold  (a)  man  of  God  came  from 
Judah  by  word  of  Jehovah  untp  bit  al,  house  of  God.  [Here  is  a 
m,lah, — Gr.,  angelos — from  Jehovah.  Jehu  was  a  mlah, — Gr.,  an- 
gelos,  see  E,  V.,  1  Kings  16  :  1,  12.  Elijah  was  a  mlah, — Gr.,  an- 
gelos: see  E.  v.,  2  Kings  9:  36.] 

In  2  Chron.  36  :  15  the  Heb.  is  :  And  sent  Jehovah  God  of  fa- 
thers of  them  to  them  by  hand  of  mlahl  of  him  :  Gr.,  sending  the 
angelous, — angels — messengers — of  him  :  Lat.,  Douay,  Ital,  and 
E.  v.,  by  his  messengers.  2  Chron.  36:  16;  Heb.,  u, — but,  they 
were,  or,  became,  mocking  at  (the)  mlahi  of  God,  u,  yea,  or,  and, 
contemning  (the)  words  of  them,  w,  yea,  because  of  mockings  at 
(the)  prophets  of  him,  until  rose  (the)  hot  of  Jehovah  against  (the) 
people  of  him :  the  Gr.  has  the  angeloiis  for  mlahi  in  this  verse : 
The  Lat.,  Douay,  Ital.,  and  E.  V.,  have,  the  messengers. 

In  Ps.  Y8 :  4,  the  Heb.  word  is  msphrim,  recounting,  or,  cele- 
brating :  Gr.,  ap'  angellontes,  angeling — messengering :  Lat.,  re- 
counting :  Douay,  declaring :  Ital.,  we  will  relate :  E.  V.,  shewing. 

1  Kings  19 :  2,  5,  7  ;  the  Heb.  word  is  mlah  in  each ;  in  v.  2, 
sent  mlah :  The  Gr.  in  verse  2  is,  simply,  apesteilen, — apostled, — 
sent — to  Elijah  :  in  v.  5,  the  Gr.  is,  and  some  one  touched  him  :  and 
in  V.  7,  ho,  that,  angelos :  In  v.  2,  the  Lat.  and  the  Douay  have, 
messenger :  in  v.  5  and  7,  an  angel  of  the  Lord,  and  the  angel  of 


406  THEOLOGY  OF   THE  BIBLE. 

the  Lord  :  The  Ital.  in  v.  2,  has,  a  messenger :  and  in  v.  5,  an  angel 
him  touched;  and  in  v.  V,  the  angel:  E.  V.,  the  same. 

The  pillar  of  cloud  was  angelos — a  messenger, — of  God ;  Exod. 
14 :  19  ;  Numb.  10 :  34  ;  the  E.  V.  puts  and  between  the  clauses  of 
Exod.  14 :  19  ;  the  Heb.  is  «,  even :  the  Gr.,  indeed. 

And  John  was  an  angelos — a  messenger,  from  God ;  John  1:6; 
Mat.  11  :  10 ;  Gr.,  I  send  the  angelon  of  me :  Lat.,  my  angelum: 
Kheims,  my  angel :  Ital.,  my  angelo :  E.  V.,  my  messenger.  And 
in  Mark  1  :  2,  the  Gr.  word  is  angelon:  the  Lat.,  angelum:  the 
Rheims,  angel :  the  Ital.,  angelo:  the  E.  V.,  messenger.  And  in 
Luke  7  :  24  and  27,  the  Gr.  word  is  angelos:  In  v.  24  the  Lat.  is, 
messengers :  and  in  v.  27  is,  my  angelum  :  In  v.  24  the  Rheims  is, 
messengers :  and  in  v.  27  my  angel :  The  Ital.  in  v.  24  has,  messen- 
gers: and  in  v.  27  my  messenger:  E.  V.,  the  same. 

In  Luke  9  :  52  the  Gr.  word  is  angelous :  Lat.,  Rheims,  Ital., 
and  E.  V.,  messengers. 

And  Jesus,  who  was  of  Nazareth,  was  angelos — a  messenger — 
a  sent — of, — by — God  ;  Mai.  3:1,  before  given ;  the  '  mlak  of  the 
covenant'  was  Jesus,  who  was  to  be  sent.  Mat.  10  :  40  ;  John  3 : 
34;  7  :  29,  and  33  :  In  this  last  verse  the  Gr.  is  :  as  yet,  or,  still,  (a) 
little  time  with  you  eimi^ — I  exist,  kai.,  and,  hupago^  I  am  brought 
under,  or,  carried  down,  pros^  towards,  or,  for,  ton^  that,  having 
sent  me :  the  Lat.  word  used  here  for  hupago  is  vado^  I  march, 
move,  wade,  [the  only  definitions  given]  :  Ital.,  I  come :  Rheims, 
and  E.  V.,  I  go.  Neither  Donnegan,  nor  Schrevelius,  nor  the  Hed. 
Lex.,  gives  go  for  hupago :  and  Schrevelius,  after  giving  for  hupa- 
go^ subjicio — to  put  under,  lay  under,  subdo — to  put  under,  lay 
down,  subduco — to  take  away,  [we  have  seen  in  the  Old  Testament 
what  take  awny^  in  such  connection,  means,]  gives  morior — to  die, 
oheo  mortem,  to  go  to  death,  citing  Mat.  26  :  24,  and  Mark  14  :  21 ; 
in  each  of  whicli  the  Gr.  is  hupagel:  [from  hupago :  it  is  com- 
pounded from  hupo,  under,  and  ago,  to  bring,  carry  :]  In  each  of 
these  two  verses  the  Lat.  uses  its  same  verb  vado :  In  each  of  them, 
the  Douay,  Ital.,  and  E.  V.,  have  goeth.  In  Luke  12  :  21,  the  Gr. 
is  eis,  also  defined,  as  is  pros,  towards,  for:  the  Rheims  and  E.  V. 
there  have,  towards. 

As  to  Jesus  being  angelos,  a  messenger,  see  also,  John  6  :  29  ;  13 : 
20  ;  17  :  8,  18,  23,  25  ;  Acts  20  :  25  ;  Luke  24  :  19.  In  Luke  7  :  26 
tlie  Gr.  is:  propheten,  a  prophet  ?  Yes,  I  say  to  you,  ^x^iS. perissoteron 
propheiou,  a  more  excellent  of  prophet :  [We  have  seen  that  the 
prophets  are  called  angeli :  and  Jesus   is  said  to   have   been  the 


THEOLOGY   OF   THE   BIBLE.  407 

greatest  of  the  prophets,  a  greater  than  Moses  :]  The  Lat.,  Rheims, 
and  Ital.  have,  more  than  a  prophet :  [not  the  Greek :]  the  E.  V. 
has,  much  more  than  a  prophet.  And  Milton  cites  Luke  1 :  68, 69, 
to  shew  that  Jesus  was  a  messenger.  John,  in  3:  31,  says:  Gr., 
Ho^  who,  from  above  being  come, .  .  .  ho,  who,  eJc,  from,  or,  out  of, 
tou  ouranou,  the  heaven — the  heavens — being  come,  [This  is  taken 
from  the  Heb.  phrase,  from  the  heavens,  used  for,  excellent, — pre- 
eminent.] Milton,  p.  Ill,  vol.  1,  citing  1  John  4:9,'  God  sent  his 
only  begotten  Son,'  says :  "  he  enjoys  the  title  of  only  begotten  by 
wa}-^  of  superiority,  as  distinguished  from  many  others  who  are  said 
to  have  been  boi'n  of  God  [equivalent  to,  sons  of  God]  ;  citing  for 
this,  John  1:13;  1  John  3:9;  James  1  :  18;  1  John  5:1;  Peter 
1 :  3.  Milton  cites  from  the  E.  V.  The  Gr.  in  1  John  4  :  9  is, .  .  . 
sent '  that,  or,  the,  son  of  him  that,  or,  the,  monogene,  only  born, 
only  produced,  into  this,  or,  the,  world,  in  order  that  zesomen,  we 
may  live  again,  dia,  through,  him  :  In  answer  to  Heb.  1:8,'  unto 
the  Son  (or,  '  of  the  Son'  says  Milton)  he  saith,  thy  throne,  O  God, 
is  for  ever  and  ever ; '  Milton  says :  "  But  in  the  next  verse  it  fol- 
lows, '  ihoii  hast  loved  righteousness,'  &c. ;  '  therefore  God,  even 
thy  God,  hath  anointed  thee  with  the  oil  of  gladness  above  thy  fel- 
lows,' where  almost  every  word  indicates  the  sense  in  which  Christ 
is  called  God ;  and  the  words  of  Jehovah  put  into  the  mouth  of 
the  bridal  virgins,  Ps.  45,  might  have  been  more  properly  quoted 
for  any  other  purpose  than  to  prove  that  the  Son  is  co-equal  with 
the  Father,  since  they  are  originally  applied  to  Solomon,  to  whom, 
as  properly  as  to  Christ,  the  title  of  God  might  have  been  given 
on  account  of  his  kingly  power,  conformably  to  the  language  of 
Scripture."  The  Gr.  of  Heb.  1  :  8,  after  giving,  But  2)ros,  as  to, — 
in  respect  to — the  Son,  gives  the  words  of  this  v.  and  v.  9  as  a  quo- 
tation :  they  are  the  very  same  Gr.  words  given  in  Ps.  45 :  7,  8  in 
the  Gr.  (6,  Y  in  E.  V.),  except  that  in  v.  1,  in  Ps.,  ton  is  not  used 
before  aiona  nor  tou  before  alonos,  as  in  v.  8  of  Heb.  1  :  eis  ton 
aiona  tou  aionos  is,  to  the  time  of  time.  By  fellows,  in  Heb.  1 :  9, 
means,  his  fellow  prophets,  also  called  angcU.  In  Heb.  1:1,  the 
Gr.  word  is  ^yrophttes,  from  pro,  for,  and  phemi,  to  speak  :  j)ro  is 
sometimes,  before,  making,  to  forespeak ;  and  no  one  could  fore- 
speak,  i.  e.,  prophesy,  but  with  a  pneuma,  breath — spirit — from 
God, — a  holy  spirit, — holy  ghost,  by  a  divine  afflatus,  breath,  i.  e., 
by  divine  influence.  In  v.  4,  5,  6,  the  Gr.  word  is  angelos,  meaning 
the  same  as  its  word  prophetes  in  v.  1.  In  v.  7,  the  Gr.  is :  And 
indeed  as  to  the  angelous  [as  to  angelous  without  our  article]  he 


408  THEOLOGY   OF   THE   BIBLE. 

saith :  Who  making  the  cmgelous  [angelous,  without  our  article] 
angels, — messengers — of  him  ptieumata,  breaths,  for,  winds :  The 
Gr.  gives  these  words  as  a  quotation :  they  are  the  very  same  Gr. 
words  used  in  Ps.  104  :  4 ;  and  are  quoted  from  the  Greek  of  that 
verse:  these  two  verses  have  been  given  before. 

As  to  the  Heb.  phrase,  from,  or,  out  of,  the  heavens,  (used  also 
in  the  Gr.,)  to  express  excellence, — pre-eminence, — Jesus  uses  it  in 
respect  to  himself;  John  6  ;  38 ;  'For  I  have  descended  ek  tou  our- 
anou,  out  of,  or,  from,  the  heaven.'  Often  given  thus  in  the  singu- 
lar in  the  Gr.  of  the  Old  Testament,  where  the  Heb.  always  has 
heavens.  And  in  other  places  Jesus  uses  the  same  or  like  language. 
And  he  is  called  that,  or  the  [emphatic]  Son  of  God,  (as  holy  men 
are  called  in  Scripture  sons  of  God,  and  said  to  be  born  of  God,) 
i.  e.,  the  pre-eminent  Son  of  God.  Other  expressions  shewing  the 
pre-eminence  of  the  Christ  as  the  (emphatic)  Son  of  God,  are  found, 
Phillipp.  2:9;  Gr.,  Wherefore,  also  God  him  huperupsose,  hath 
elevated  above,  exalted  exceedingly,  kai,  yea,  or,  and  echarkato, 
hath  conferred,  bestowed  as  a  gift  or  reward,  upon  him,  a  name  to, 
which,  above  every  name.  Colos.  3:1;  Gr., .  .  .  ta,  those  (things) 
and,  in  a  higher  region,  or,  above,  seek,  where  the  Christ  is  at  right 
hand  of  God  sitting,  or,  seated.  Heb.  1:3;  Gr.,  ekathisen,  is  con- 
stituted, appointed,  seated,  on  right  hand  of  [the,  not  to  be  given) 
inegalosunes,  grandeur,  magnificence,  majesty,  in  sublimes,  or,  lof- 
ties.  Heb.  2:9;  Gr.,  But  briefly, — for  a  short  time — beyond  an- 
gelous, messengers,  degraded  we  see  Jesus  cUa,  through,  by  reason 
of,  the  ^w^eYva^touthanatou,  of  that  death,  [the  ignominious  death 
of  the  cross,]  in,  or,  with,  glory  and  honour  crowned,  or,  rewarded, 
that  chariti,  [dative  of  charts,  without  any  preposition  before  it,] 
by,  or,  for,  a  gift,  or,  reward,  of  God,  in  behalf  of  every  he  might 
taste, — experience — death.  Heb.  8:1;  Gr.,  ...  a  such  we  have 
highpriest,  hos,  who,  ekathisen,  [the  same  word  used  in  Heb.  1 :  3,] 
is  constituted,  appointed,  seated,  on  right  hand  of  the  thronos,  chair 
of  state,  throne,  of  grandeur,  magnificence,  or,  majesty,  en,  on,  or, 
in,  tois  ouranois,  the  heavens.  Heb.  9  :  24  ;  Gr.,  For  not  into  hand- 
made holies  is  entered  ho,  that,  or,  the,  Christ,  antitypes  of  the 
true,  but  into  auton  ton  ouranon,  the  same  the  heaven,  or,  the  hea- 
ven itself,  now  to  have  been  manifested  to  the  face  of  God  in  behalf 
of  us.  1  Pet.  3  :  22 ;  Gr.,  Hos,  who,  is  on  right  hand  of  God,  passed 
into  ouranon,  being  arranged  under,  rendered  subordinate,  to  liim 
angelon — messengers — and  means,  oi-,  ofiices,  and  influences.  In 
Mark  14 :  62,  the  Gr.  is  :  and  ye  shall  behold  the  son  of  the  man 


THEOLOGY   OF   THE   BIBLE.  409 

seated,  or,  sitting,  on  the  right  hand  of  {the  not  to  be  rendered)  po- 
tency, power,  or,  influence,  and  being  come  with  the  clouds  ton 
ouranou  of  the  lieaven.  All  the  foregoing,  and  other  like  expres- 
sions, are  figurative,  meaning,  that  the  Christ,  by  his  teachings  and 
holy  lite,  was  the  pre-eminent  angel — messenger — of  the  ecangeli- 
on,  good  angeling,  glad  tidings.  Gospel ;  and  thus  of  the  power 
of  God  :  the  Gospel  is  said  to  be  the  power  of  God  unto  salvation  ; 
i.  e.,  belief  in  the  Gospel, — the  good  news  of  a  Christ  come.  The 
expression  '  at  the  right  hand  of  the  throne'  of  God,  is  taken,  no 
doubt,  from  1  Kings  2:19,  where  it  is  said  of  Solomon,  that  he  sat 
down  on  his  throne,  and  caused  a  seat  to  be  set  for  Bathsheba,  and 
she  sat  on  his  right  hand.  This  seat  was  assigned  her  as  the  place 
of  honour.  And,  under  imin,  Ges.  says  :  "  Those  on  whom  special 
honour  is  conferred  are  said  to  sit  on  the  right  hand  of  a  king  ;  " 
citing  1  Kings  2:19;  Ps.  45  :  9  ;  110  :  1. 

As  to  the  Gi*.  word  angelos,  I  give,  further,  Jude  v.  6 ;  Gi'.,  te, 
as,  or,  and,  angelous — messengers — tous,  those,  not  giving  atten- 
tion to,  observing,  or,  spying,  the  of  themselves  [i.  e.,  their  own] 
object,  or,  office,  but  deserting  their  OAvn  habitation, — house,  [i.  e., 
their  Own  people]  eis,  to,  for,  Jcrisin,  a  decision,  final  issue,  crisis,  of 
a  gi'eat  day  [i.  e.,  a  day  when  it  should  appear  by  actual  trial  whe- 
ther the  land  they  were  sent  to  spy  could  be  taken  or  not]  in  des- 
mois^  bonds,  perpetual  with,  or,  under,  darkness,  or,  obscurity,  tett- 
reka,  he  guarded  (as  prisoners,  says  Donnegan).  In  Gen.  40  :  3,  we 
have  the  Gr.  word  desmoterion^  defined,  bonds ;  fetters,  a  prison, 
[i.  e.,  a  place  where  desmoi,  bonds,  fetters,  are  imposed.]  In  Num- 
bers ch.  13,  we  are  told,  that  Jehovah  commanded  Moses  to  send  a 
man  from  each  tribe,  twelve  in  all,  to  search  the  land  of  Canaan  ; 
and,  v.  17,  Moses  sent  them  to  spy  out  the  land.  Ten  of  these  an- 
geli — messengers, — all  but  Caleb  and  Joshua,  reported  that  the 
land  could  not  be  taken ;  that  the  people  were  strong,  and  their 
cities  walled  and  great ;  and  that  they  saw  there  the  giants,  the 
sons  of  Anak,  Jude  says  these  were  put  in  perpetual  bonds,  &c. 
As  to  what  became  of  them  afterwards,  it  is  said,  Numb.  14  :  37, 
Ileb.,  they  died  of  a  plague  before  Jehovah.  Read  E.  V.  of  verses 
Jude  5  and  7.  Is  it  likely  that  in  a  verse  between  two  such  verses 
Jude  would  make  a  diversion  to  the  angels  of  Orthodoxy  in  the 
Orthodox  heaven  ?  There  is  a  passage  somewhat  similar  in  2  Pet. 
2:4;  Gr.,  If  indeed  God  angelon — messengers — failing  in  duty  ex- 
cused not,  but  seirais,  in,  or,  with,  cords  of  darkness,  or,  obscurity, 
tartarosas,  having  hurled  into  tartarus,  or,  an  abyss,  handed  over 


410  THEOLOGY   OF   THE   BIBLE. 

them  eis,  to,  or,  for,  krisin,  a  decision,  final  issue,  crisis,  tetereme- 
nous  [participle  of  the  same  verb  from  which  is  teterlha  in  Jude  v. 
6,]  guarded  (as  prisoners).  It  is  from  these  two  verses,  one  in 
Jude  and  the  other  in  2  Peter,  that  Oi-thodoxy  gets  its  fallen  an- 
gels, who,  it  says,  made  war  in  its  heaven.  But  Oi'thodoxy,  instead 
of  their  being  chained  up,  says  that  they,  with  Orthodoxy's  Satan 
— Devil — are  at  large,  prowling  over  the  earth  to  get  Orthodox 
souls,  and  take  them  to  the  Orthodox  hell.  I  do  not  suppose  that 
the  reader  of  the  preceding  pages  can  be  misled  by  these  verses : 
yet  I  should  not  omit  to  say,  that  the  canonicity  of  the  Epistle  of 
Jude,  and  of  the  2d  Epistle  of  Peter  is  not  well  established:  and 
the  Rev.  John  Macnaught,  in  his  work  on  Inspiration,  p.  Ill,  says : 
"Down  to  the  days  of  Eusebius,  A.D.  320,  and  indeed  much  later, 
the  gravest  doubts  were  entertained  as  to  the  canonicity  of  the 
Epistle  to  the  Hebrews,  the  Epistle  of  James,  the  second  Epistle  of 
Peter,  the  second  and  third  Epistles  of  John,  the  Epistle  of  Jude, 
and  the  Revelation  of  John.  So  much,  and  far  more,  of  confusion 
and  uncertainty  hangs  over  the  history  of  the  New  Testament  no 
less  than  the  Old." 

I  give  here  an  extract  from  Prof.  Draper's  work  before  men- 
tioned: He  says,  p.  506,  "From  these  remarks  must  be  excepted 
tlie  writings  of  Milton,  which  are  no  where  stained  by  such  a  blem- 
ish. And  yet  posterity  will  perhaps  with  truth  assert  that  Para- 
dise Lost  has  wrought  more  intellectual  evil  than  even  its  base  con- 
temporaries, since  it  has  familiarized  educated  minds  with  images 
which,  though  in  one  sense  sublime,  in  another  are  most  unworthy, 
and  has  taught  the  public  a  dreadful  materialization  of  the  great 
and  invisible  God.  A  Manichean  composition  in  reality,  it  was 
mistaken  for  a  Christian  poem."  Manes,  or,  Manichaeus,  was  the 
founder  of  one  of  the  many  sects  mentioned  by  Mosheim.  He  held, 
among  other  things,  says  that  writer,  (I  quote  from  an  epitome  of 
Mosheim's  Ecclesiastical  History,  published  in  Philadelphia,  in 
1812,)  that  there  are  two  principles  from  which  all  things  proceed, 
the  one  called  light^  the  other  darkness.  That  he  who  presides 
over  the  light  is  called  God  ;  and  he  that  rules  the  land  of  dark- 
ness bears  the  title  of  Hyle,  or,  Demon.  That  a  war  was  waged  be- 
tween the  Prince  of  darkness  and  the  Ruler  of  light.  That  in  the 
first  conflict  the  Ruler  of  the  light  had  not  the  highest  success ;  for 
the  generals  of  the  Prince  of  darkness  seized  upon  a  considei'able 
portion  of  the  celestial  elements,  and  of  the  light  itself,  and  mingled 
them  in  the  mass  of  corrupt  matter.     That  the  second  general  of 


THEOLOGY   OF   THE   BIBLE,  411 

the  Ruler  of  light,  whose  name  was  the  Living  S2nrit^  made  war 
with  more  success  against  the  Prmce  of  darkness,  hut  could  not 
entirely  disengage  the  pure  particles  of  the  celestial  matter  from 
the  corrupt  mass  through  which  they  had  been  dispersed.  That 
the  Prince  of  darkness,  after  his  defeat,  produced  the  first  parents 
of  the  human  race.  For  more  of  Manichaeism  I  must  refer  to  Mo- 
sheim. 

The  reader  has  observed  the  Gr.  word  tartarosas  [participle  of 
tartaroo]  in  2  Pet,  2:4,  In  order  to  shew  what  the  Gr,  noun  tar- 
taros  means  in  the  Bible,  (the  reader  knows  what  Tartarus  means  in 
the  mythology  of  Pagan  Greece,)  I  give  a  few  verses  including  two 
in  which  this  word  is  found. 

Job  40 :  15  ;  Heb.,  Behold  now  hemut,  the  great  beast  (Ges, 
says,  the  hippopotamus,  not  the  elephant  as  thought  by  Drusius 
and  others)  which,  &c, :  v,  16;  Lo  now  might  of  him  in  loins  of 
him,  and  power  of  him  in  shrlri,  firm  parts  of  belly,  of  him  (i.  e,, 
says  Ges.,  the  nerves,  ligaments,  muscles,  citing  this  vei-se.)  :  v,  17  ; 
He  bends  tail  of  him  like  (a)  cedai",  (the)  nerves,  or,  tendons,  of 
testicles  of  him  are  woven  together.  The  Gr,  of  v,  1 9  is  :  This  is 
first  of  model  of  kurios,  made  to  be  struck  upon  by  the  angelon, — 
(see  E,  V,,  v.  19,)  angels — messengers — of  him  [i.  e,,  by  them  who 
are  sent  to  take  or  kill  him]  :  v.  20,  Gr.,  Coming  but  upon  moun- 
tain, or,  elevation,  precipitous,  he  maketh  joy  to  four-footed  in  to 
tartaro,  in  the  tartarus, — the  abyss, — the  lower  parts  [i,  e,,  in  the 
plain  below]  :  the  Ital,  of  this  verse  is,  For  the  mountains  to  him 
prodace  the  pasture,  all  the  beasts  of  the  plain  there  jest :  Douay, 
To  him  the  mountains  bring  forth  grass :  there  all  the  beasts  of  the 
field  shall  play  :  E,  V.,  Sm-ely  the  mountains  bring  him  forth  food, 
where  all  the  beasts  of  the  field  shall  play.  The  next  verse  where 
the  Gr.  word  tartaros  occurs  is  Job  41  :  23  ;  the  Heb.  is,  41 :  23 ; 
He  causeth  to  boil  up  like  a  pot  (the)  depths^  the  sea  he  setteth  as 
a  pot  of  ointment  (i,  e.,  for  boiling  it  in,  as  said  between  brackets 
in  Ges.,  under  mrqhe,  where  this  v.  is  cited)  :  the  Gr.  is,  v.  23 :  In- 
deed the  tartaron,  tartarus — depth — of  the  abyss  as  made  prisoner 
of  war,  he  counteth  the  abyss  as  a  j^lace  for  walking  about :  the 
Lat.,  and  Douay,  are  v.  22  ;  Douay,  He  shall  make  the  deep  sea  to 
boil  like  a  pot,  and  shall  make  it  as  when  ointments  boil :  the  Ital. 
is,  \.  31,  He  causeth  to  boil  the  deep  sea  like  a  pot ;  he  renders  the 
sea  like  to  a  composition  of  ointment:  the  E.  V,  is  v.  31.  These 
are  all  the  places  where  the  Gr.  noun  tartaros  is  found  ;  and  2  Pet. 
2  :  4  is  the  only  place  where  the  Gr.  verb  tartaroo  is  found.     The 


412  THEOLOGY   OF  THE   BIBLE. 

Greek  word  angelos  occurs  again  in  Job  40 :  6,  where  the  Gr.  is : 
Send  but  angelous,  angels — messengers — in  anger,  every  indeed 
overbearing  reduce  to  submission  :  It  is  v.  11  in  E.  V.,  Cast  abroad 
the  rage  of  thy  wrath  :  and  behold  every  one  (that  is)  proud,  and 
abase  him.  In  Ezek.  30;  9,  the  Heb.  is,  mlakim  [of  Jehovah:]  the 
Gr,,  angeloi :  Lat.,  Douay,  Ital.,  and  E.  V.,  messengers. 

We  now  return  to  the  E.  V.  word  Spirit ;  but  shall  give  it  lit- 
tle more  space.  The  reader  of  the  preceding  pages  is  in  no  danger 
of  being  misled  by  it. 

In  Exod.  22  :  18,  we  have,  Heb.  mhshphe,  (a)  practising  sorcery 
— incantation,  thou  shalt  not  suffer  to  live  :  Gr.,  they  who  operate 
by  the  force  of  magical  charms :  Douay,  wizards :  Ital,  the  {donna, 
woman)  enchanting:  E.  V.,  a  witch. 

Lev.  19  :  31  ;  Heb., .  .  .  those  abt,  [plural  oi  auh^  necromancers, 
("  correctly  rendered,  says  Ges.  under  auh,  by  the  Septuagint  en- 
gastrimuthoi,  ventriloquists  ;  [i,  e.,  belly  breaths, — talkers  from  the 
lower  belly ;]  because  ventriloquists  among  the  ancients  commonly 
abused  this  art  of  inward  speaking  for  magical  purposes,")  and 
those  idonitn,  spirits  [i.  e,,  breaths]  of  divination,  wizards:  the  Gr. 
here  has  engastrimuthous,  [literally,  in  belly  speakers,]  ventrilo- 
quists, and  enchanters, — those  who  cure  by  magical  incantations  : 
the  Douay  has,  wizards  and  soothsayers :  Ital.,  spiriti  of  Python, 
and  conjurers:  E.  V.,  familiar  spirits,  and  wizards,  [Necromancy 
is  from  the  two  Greek  words  nekros  and  manteia,  and  is  defined  by 
Webster,  "  The  art  of  revealing  futui'c  events  by  means  of  a  pre- 
tended communication  with  the  dead ;  enchantment ;  conjuration."] 

Judges  9:23;  Heb.,  And  sent  God  rit-ach  roe,  a  breath  bad : 
Gr.,  pneuina pojieron  :  Lat.,  spirltiim  pessimum,  a  breath  very  bad  ; 
Ital.,  a  spirito  maligno,  a  breath  hurtful :  (for  maligno  as  a  noun 
Graglia  gives,  the  devil :)  Douay,  a  very  evil  spirit :  E.  V.,  Then 
God  sent  an  evil  spirit  between  Abimelech  and  the  men  of  She- 
chem ;  (margin,  "  i.  e.,  a  spirit  of  dissension.  It  was  sent  by  God, 
inasmuch  as  it  was  occasioned  without  blame  on  his  part,  by  the 
dealings  of  his  providence." — Ed.)  [A  spirit  of  dissension  is,  a 
breath  of  dissension.] 

1  Sam.  28 :  8  ;  Heb.,  And  sought  for  himself  Saul  and  put  on 
garments  other,  and  went  he  and  two  men  with  him,  and  they  came 
to  that  woman  of  [for,  by]  night,  and  he  said,  divine  now  I,  for,  or, 
to,  me  by  aub  and  cause  to  be  brouglit  up  I,  for,  or,  to,  me  whom  I 
shall  say  to  thee :  the  Gr.  is,  'tnanteusai,  divine, — inquire  into  futu- 
rity— now  for,  or,  to,  me  en,  tlirough,  by  means  of,  the  engastriniu- 


THEOLOGY   OF   THE   BIBLE.  413 

tho^  ventriloquist,  and  lead  upwards,  or,  bring  up,  for,  or,  to,  me 
wlionisoever  I  may  say  to  tliee :  In  v.  9  the  Heb.  has  the  same 
words — those  abut  and  those  idoni :  v.  10;  Heb.,  And  sware  Saul 
to  her  by  Jehovah  saying,  liveth  Jehovah  if  happen  to  thee  calami- 
ty on  account  of  discourse,  speech,  or,  word,  this:  v.  11  ;  Heb., 
And  said  that  woman,  whom  shall  I  bring  up  for,  or,  to,  thee  ;  and 
he  said,  Samuel  bring  up  for,  or,  to,  me:  v.  12;  Heb.,  And  tra, 
[from  rae,]  looked  at,  viewed,  beheld  (with  a  purpose,  says  Ges.) 
that  woman  Samuel,  [she  pretended  to  see  him,]  and  exclaimed, — 
cried  out — in,  or,  with,  voice  great,  and  spake  that  woman  to 
Samuel,  saying,  Ime,  for  what  [why]  hast  thou  deceived  me,  m,  and, 
or,  indeed,  or,  for,  thou  Saul :  [If  the  ventriloquist  pretended  not  to 
have  known  Saul  before  this,  it  was  of  course  a  pretence ;  for  in  1 
Sam.  9 :  2  we  are  told,  E.  V.,  '  from  his  shoulders  and  upward  (he 
was)  higher  than  any  of  the  people:']  v.  13  ;  Heb.,  And  said  to  her 
this  king,  fear  not,  but  what  beheldest  thou  ;  and  said  that  woman 
to  Saul,  a  god  beheld  I  coming  up  from,  or,  out  of,  this  arts — 
ground:  v.  14;  Heb.,  And  he  said  to  her,  what  (the)  form  of  him; 
and  she  said  to  him,  (a)  man  old  coming  up,  and  he  wrapped  in  an 
upper  garment ;  [this  shews  that  Saul  had  seen  nothing ;]  and  un- 
derstood Saul  that  Samuel  he,  and  he  bowed  down  face  to  arts — 
ground,  and  prostrated  himself:  see  Ges.  under  qdd :  [of  course  he 
could  see  nothing ;  and  the  witch  ventriloquist  had  it  all  her  own 
way  in  the  supposed  conversation  that  followed  :  she  had  the  voice 
of  ventriloquism  (which  she  could  make  aj)pear  to  come  from  the 
ground)  for  Samuel,  which  Saul  supposed  to  be  Samuel's  voice.  The 
word  inv.  13  is  aleim,  in  the  plural:  it  is  always  in  the  plural  in 
the  Heb.,  but  is  always  rendered  God  :  and  Saul's  question  in  v.  14 
shews  that  the  singular  is  meant  here.  After  explaining  this  witch 
of  End  or  affair  in  one  of  my  public  readings,  a  professional  brother 
who  was  present,  an  accomplished  scholar,  and  a  communing  mem- 
ber of  the  church,  asked  me  to  walk  with  him  to  his  house,  saying, 
he  would  look  at  Jerome's  version  in  Latin.  I  did  so,  and  on  look- 
ing at  Jerome  he  found  the  word  used  by  him  was  intellexlt, — he 
understood.  He  then  said  I  had  taken  a  stumbling-block  out  of 
his  way  :  that  he  had  got  along  with  this  matter  by  supposing  it 
might  have  been  a  special  interposition  of  God.  He  asked  me  if  I 
had  ever  seen  or  heard  of  the  explanation  I  had  given.  I  had  not. 
He  asked  me  what  induced  me  to  look  at  the  Heb.  of  the  verses.  I 
told  him,  as  was  the  case,  by  the  disagreeing  Avays  in  which  Ortho- 
dox marginal  note  makers  to  the  Bible  I  use  attempt  accounts  of  it. 


414  THEOLOGY    OF  THE   BIBLE, 

Of  course  the  witch's  exclamation,  when  she  pretended  to  see  an  old 
man  coming  up,  was  a  part  of  her  jugglery.  In  v.  14  the  E.  V.  has 
the  amhlgnons  word  perceived :  I  dare  say  some  readers  understand 
by  this,  saio.  One  of  the  marginal  notes  is  by  the  Rev.  John  Brown, 
the  other  by  the  Editors  of  Brown's  edition  of  the  Bible,  with  notes 
by  the  Editors.  Brown  assumes  it  to  be  true  that  the  witch  actu- 
ally saw  somebody  or  something  coming  u]d.  To  the  E.  V.  words 
in  V.  12,  '  And  when  the  woman  saw  Samuel,'  he  says  in  his  margi- 
nal note  :  "  a  devil  in  his  likeness.  Satan  hath  no  power  over  the 
souls  of  the  glorified  saints.  God  would  never  give  him  any,  to 
countenance  consulting  of  devils.  Samuel's  soul  had  not  to  come 
out  of  the  earth."  "  The  woman's  having  a  familiar  spirit,  and  her 
exposing  herself  to  danger,  manifest  it  to  have  been  no  mere  jug- 
gle." The  Avitch's  pretended  alarm  is  thus  gravely  given  as  proof 
that  it  was  no  juggle  ;  and  that  she  saw  a  devil,  one  of  Orthodoxy's 
devils.  The  Editors,  in  their  marginal  note,  say:  "  that  the  ap- 
pearance of  the  departed  saint  could  not  have  been  eifected  by  the 
powers  of  the  evil  spirit  or  his  minister,  and  that  if  real  it  must 
have  taken  place  in  consequence  of  the  especial  interposition  of  God. 
That  the  sorceress  was  unprepared  for  his  actual  appearance,  and 
had  intended  at  first  only  to  practise  on  the  king  some  such  jug- 
gling trick  as  she  was  in  the  habit  of  employing  to  frighten  the  ig- 
norant rustics,  is  obvious  from  the  shriek  of  terror  which  his  pres- 
ence extorted  from  her,"  Thus  these  Editors  say,  that  if  the  ap- 
j)earance  was  real,  the  witch  saw  Samuel ;  and  they  then,  as  does 
Brown,  say,  that  the  witch's  exclamation  called  by  them  'shriek  of 
terror,'  shews  that  she  saw  more  than  she  was  prepared  for.  Who 
but  men  blinded  by  a  theory  could  from  such  an  exclamation  from  a 
cunning  ventriloquist  necromancer,  (pretending  to  communication 
with  the  dead,  and  having  the  power  to  support  her  pretension  by 
making  her  ventriloquist  voice  appear  to  come  from  under  the 
ground,)  and  under  such  circumstances,  argue,  and  actually  draw 
the  preposterous  conclusion,  that  she  actually  saw  a  devil,  as  Brown 
has  it,  or  Samuel,  as  our  Editors  have  it,  saving  their  'if  real,'  But 
Saul  wanted  to  see  into  futurity  as  to  himself;  and  it  was  the  pro- 
vince of  these  pretended  talkers  with  the  dead,  to  get  something 
from  dead  persons  about  futurity.  The  witch  of  course  knew  his 
object :  and  so  by  her  ventriloquist  voice  she  makes  Samuel  say  to 
Saul,  V.  19  ;  Heb.,  ,  ,  .  '  and  to-morrow  thou  and  sons  of  thee  with 
me  :'  To  this  our  Editors  say :  this  "  seems  properly  to  denote  not 
so  much,  thou  shalt  be  with  me  in   paradise,  as,  thou  shalt  be  as  I 


THEOLOGY   OF   THE   BIBLE.  415 

am  now  in  hades — the  region  of  the  dead." — Ed.  As  to  our  Edi- 
tors' notion  '  the  especial  interposition  of  God,'  I  refer  the  reader  to 
Exod.  22  :  18,  before  given  ;  and  to  1  Sam.  28 :  6  ;  Heb.,  And  asked 
Saul  at  Jehovah  and  not  answered  him  Jehovali ;  and  to  1  Chron. 
10  :  13  ;  Heb.,  And  did  Saul  on  account  of  the  perfidy  of  him  which 
he  did  treacherously  to  Jehovah  over  and  above  (the)  word  of  Je- 
hovah, which  he  kept  not,  but  even  to  shaul,  ask,  at  mib  to  inquire 
of  her.  In  the  light  of  these  verses  how  idle  is  the  conceit  of  our 
Editors  of  an  '  especial  interposition  of  God.'  Whence  does  the 
E.  V.  get  its  phrase  '  familiar  spirit,'  adopted  by  Brown  also  ? 
Neither  the  Lat.,  nor  the  Douay,  nor  the  Ital.,  has  such  a  phrase. 
Had  they  any  knowledge  of  what  the  Gr.  word  was,  or  the  Heb. 
word  ?  If  they  had,  their  use  of  the  phrase  '  familiar  spirit'  is  a 
deception.  Where  was  the  scene  of  this  necromancy  of  the  witch  ? 
Samuel  was  buried  in  Ramah.  Did  they  go  to  his  grave  ?  From 
what  other  place  could  he  be  brought  to  the  witch's  sight  ?  Did 
they  not  find  her  in  her  own  house,  and  was  not  the  scene  there  ? 

I  give  here  a  verse  where  the  E.  V.  uses  the  word  spirit ;  Ps. 
104:  30;  the  Heb.  word  is  ni-ach ;  the  Gv.,2>neuma;  the  Lat., 
spiritus ;  the  Douay,  spirit;  the  Ital.,  spirito ;  E,  V.,  Thou  send- 
est  forth  thy  spirit,  they  are  created ;  the  Psalter  version  is.  When 
thou  lettest  thy  breath  go  forth,  they  shall  be  made. 

We  have  seen,  that  for  the  Heb.  word  ru-ach,  breath,  in  the  Old 
Testament,  the  Gr.  word  is  generally  pneuitia^  now  and  then  pnoe  ; 
and  the  Lat.  word  is,  generally,  spiritus,  and  the  Ital.,  generally, 
spirito  ;  and  the  Douay,  and  E.  V.,  generally,  spirit :  but  we  have 
seen  breath  frequently  given  in  the  Old  Testament  for  these  Heb. 
and  Gr.  words,  and  for  the  Lat.  spiritus,  Ital.  spirito.  I  now  state 
the  remarkable  fact,  that  the  Rheims  of  the  New  Testament  avoids 
even  once  giving  breath  for  the  Gr.  pneiima,  Lat.,  spiritus,  Ital., 
spirito,  in  the  New  Testament ;  but  always  gives  spirit ;  and  the 
E.  V.  of  the  New  Testament  follows  the  Rheims  in  this  respect, 
not  once  giving  breath  for  these  words,  but  always  spirit.  In 
James  2  :  26,  where  the  E.  V.  is  :  For  as  the  body  without  the  spi- 
rit is  dead  :  for  spirit  here,  the  margin  gives,  or,  breath.  In  Acts 
17  :  25,  the  Gr.  is^>?ioc  /  the  Lat.,  inspiratio,  inspiration — inbreath- 
ing ;  Ital.,  the  Jiato,  breath  ;  the  Rheims,  and  E.  V.,  breath.  The  Gr. 
pnoe  and  pyieuma,  as  we  have  seen,  mean  the  same,  namely,  breath. 

In  further  examining  the  E.  V.  word  spirit  in  the  New  Testa- 
ment, I  shall  cai-ry  it  and  the  Rheims  and  E.  V.  word  ghost  along 
together. 


416  THEOLOGY   OF   THE   BIBLE. 

We  have  seen  already  that  the  word  ghost,  as  well  as  the  Dou- 
ay,  Rheinis,  and  E.  V.  words,  soul,  spirit,  means  hreath.  I  give 
passages  from  the  New  Testament  to  sheAv  the  meaning  of  ghost. 

Mat.  2*7  :  50  ;  Gr.,  he  let  go  the  pneuma — breath  :  Lat.,  he  let 
go  spiritum, — the  breath :  Ital.,  reyide  lo  spirito — rendered  the 
breath ;  Graglia,  under  spirito,  gives,  "  rende  lo  spirito,  to  die." 
Rheims,  yielded  up  the  ghost :  E.  V.,  the  same. 

Mark  15 :  37  ;  Gr.,  exepneuse,  [from  ek,  wholly  out,  and  pneo, 
to  breathe,]  he  breathed  wholly  out :  Lat.,  exspiravit — he  wholly 
out  spired — breathed:  we  say  exspired — expired:  Ital.,  rende  lo 
spirito :  Rheims,  gave  up  the  ghost :  E.  V.,  the  same. 

Mark  15  :  39  ;  Gr.,  exepneusen :  Lat.,  exspiravit :  Ital.,  rende  lo 
spArito :  Rheims,  had  given  up  the  ghost :  E.  V.,  gave  up  the 
ghost. 

Luke  23  :  46  ;  Gr.,  .  .  ,  into  hands  of  thee  parathesomai,  I  con- 
tide,  commit  the  care  of,  lay  by,  put  in  reserve,  the  pneuma,  breath, 
of  me,  and  tliese  saying  exepneusen :  Lat.,  into  thy  hands  com- 
mendo,  I  commit,  put  in  trust,  my  spiritus.  And  these  saying,  ex- 
spiravit :  Ital.,  I  rimetto,  intrust,  replace,  my  spirito  in  thy  hands, 
and  this  being  said,  re7ide  lo  spirito :  Rheims,  into  thy  hands  I  com- 
mend my  spirit.  And  saying  this,  he  have  up  the  ghost :  E.  V., 
the  same. 

John  19  :  30;  Gr.  paredoJce  to  pneuma,  he  resigned,  or,  surren- 
dered, the  breath  :  Lat.,  tradidit  spiritum,  he  yielded,  or,  delivered 
up,  the  breath :  Ital.,  rejide  lo  spirito :  Rheims,  he  gave  up  the 
ghost :  E.  v.,  the  same. 

Acts  5:5;  Gr.,  exepsuxe,  [from  eh,  wholly  out,  and  psiicho,  to 
breathe,]  wholly  out  breathed:  Ttat.,  exspiravit :  Ital,,  spird,  [from 
the  Ital.  spirare,  to  breathe,]  he  exspired, — died  :  Rheims,  gave  up 
the  ghost:  E.  V.,  the  same. 

Acts  5:  10;  Gr.,  exepsuxen :  Jj^i.,  exspiravit:  Ital.,  spird: 
Rheims,  gave  up  the  ghost :  E.  V.,  yielded  up  the  ghost.  Acts 
12:  23;  Gr.,  exepsuxen :  Lat.,  exspiravit :  Ital,,  mori,  he  died: 
Rheims,  he  gave  up  the  ghost :  E.  V.,  the  same. 

The  Rheims  New  Testament  has  '  the  Holy  Ghost '  76  times ; 
and  in  each  of  those  places  the  E.  V.  has  '  the  Holy  Ghost : '  the 
Rheims  and  the  E.V.  give  '  the  Holy  Ghost '  in  each  of  those  places. 
In  two  of  those  places,  namely,  Rora.  5:  5,  and  1  Cor.  6:  19,  the 
Rheims  has  who :  thus,  Rom.  5  :  5,  by  the  Holy  Ghost  who  is  given 
to  us ;  1  Cor.  6:19,...  your  members  are  the  temple  of  the  Holy 
Ghost,  who  is  in  you,  whom  you  have  from  God  :  the  E.  V.  has. 


THEOLOGY   OF  THE   BIBLE.  41T 

Rom.  5  :  5,  by  the  Holy  Ghost  which  is  given  unto  us;  and  1  Cor. 
0  :  19,  '  your  body  is  the  temple  of  the  Holy  Ghost  (which  is)  in 
you,  which  ye  have  of  God.'  It  is  a  wonder  the  E.  V.  did  not  fol- 
low the  Rheims  in  these  verses :  Perhaps  it  was  because  the  Ital. 
izives  which  in  both  verses. 

The  two  Gr.  words  in  each  of  these  76  places  arepneuma  hag- 
ion,  breath  holy :  the  two  Lat.  words  in  each  are  spiritus  sanctus, 
breath  holy:  the  two  Ital.  words  in  each  are  spirito  santo,  breath 
holy.  In  Mat.  1:18  the  Gr.  is,  ek,  proceeding  from,  (a)  pneuma 
lioly.  In  Mat.  1  :  20,  the  Gr.  is,  eh  (a)  pneuma  holy.  In  Mat. 
3  :  11 ;  he  will  baptize  you  ew,  in,  or,  by  means  of,  (a)  pnemna^oX^. 
In  Mat.  12  :  32  ;  but  the  blasphemy  tou^  of  ihsit,  pneuma,  [i.  e.,  by 
way  of  eminence,  of  the  pneicma  holy.]  In  Mai'k  1:8;  but  he  will 
baptize  you  e«  (a)  pneuma  holy.  Mark  3 :  19,  But  whoever  shall 
blaspheme  eis,  to,  or,  at,  that  pneuma  which  holy.  Mark  12 :  36 ;  For 
David  himself  said  en,  in,  through,  or,  by  means  of,  that  p>neuma 
which  holy.  Mark  13  :  11  ;  for  not  are  you  hoi,  those,  speaking, 
but  that  jyneuma  which  holy :  [i.  e.,  they  spoke  with  the  breath 
holy,  or,  of  holiness,  which  had  been  given  to  them.]  Luke  1  :  15  ; 
and  of  (a)  pneum,a  holy  he  shall  be  filled  yet,  or,  even,  from,  &c. 
Luke  1:17;  and  he  shall  go  before  him  en  (a)  pneuma  and  poten- 
cy of  Elias.  Luke  1  :  35  ;  (a)  pneum.a  holy  shall  occur,  or,  come, 
to  thee.  Luke  1 :  41  ;  was  filled  of  [for,  Avith]  (a)  pneum,a  holy. 
Luke  1:67;  was  filled  of  (a)  p>neuma  holy.  Luke  2  :  25  ;  and  (a) 
pneuma  holy  was  ejn,  in,  or,  upon,  him :  Rheims,  in  him :  E.  V., 
upon  him.  Luke  2  :  26  ;  And  it  was, — existed — to  him  discharg- 
ing, or,  being  in  discharge  of,  public  duties  by  means  of  that  pneti- 
ma  which  holy,  not  to  see,  &c.  Luke  2  :  27  ;  And  he  went  hiipo, 
by  means  of,  under  the  influence  of,  that  pn&uma  into  the  temple. 
Luke  3:16;  he  you  will  baptize  en  (a)  pneuma  holy.  Luke  3  :  22 ; 
And  alighted,  or,  came  down,  that  pnemna  which  holy  in  a  bodily 
appearance.  Luke  4:1;  But  Jesus  of  (a)  pneuma  holy  full.  Luke 
12  :  10  ;  but  to,  or,  at,  of  that  holj pneuma  blasphemy.  Luke  12  :  12  ; 
For  that  holy  pneuma  [which  is  in  us,  has  been  given  to  us]  will 
instruct  us.  John  1:19,  ho,  who,  baptizing  eti  (a)  pneuma  holy, 
.lohn  14:  17;  That  pneuma  of  the  truth  [of  truth]  ho,  which,  the 
world  cannot  take,  or,  receive  :  here  the  Rheims  gives,  whom  :  and 
the  E.  V.  gives,  whom.  [The  pneuma,  breath,  of  truth  is  the  same 
as  the  pneuma  holy.]  John  20  :  20  ;  take,  or,  receive,  (a)  pneuma 
holy.  Acts  1:2;  Until  hes,  which,  day  giving  commission  to,  or, 
charging,  dla,  through,  by  means  of,  (a)  pneuma  holy,  the  apostles 
27 


418  THEOLOGY   OF   THE   BIBLE. 

whom  he  had  chosen,  anelephthi\  he  was  put  back,  or,  taken  back, 
or,  received  again.  Acts  1:5;  but  you  shall  be  baptized  en  (a) 
pneuma  holy.  Acts  1:8;  But  you  shall  receive  (a)  potency,  that, 
or,  of  that,  holy  pnemna  coming  upon  you.  Acts  1 :  16 ;  hen^ 
which,  forespoke  that  pneuma  which  holy  dia^  through,  by  means 
of,  mouth  of  David.  [And  all  the  prophets  forespoke  through  the 
same  pneuma,  the  breath  of  God,  i.  e.,  by  divine  influence.]  Acts 
2:4;  And  they  were  filled  all  of  (a)  pneuma  holy.  Acts  2  :  33  ; 
the  epangelian, — angeling — proclamation — declaration,  solemn  pro- 
mise, of  tlmt  pneicma  which  holy  receiving  from  the  Father,  exechee, 
he  hath  poured  out  abundantly,  given  profusely,  lavished,  spilled, 
this  Ao,  which,  now  you  see  and  hear.  Acts  2  :  38 ;  receive  the  gift 
of  that  holy  pneuma.  Acts  4:8;  Then  Peter  being  filled  of  pneirma 
holy.  Acts  4:31;  and  were  filled  all  of  pneuma  holy,  and  spake 
the  logos,  word,  of  God.  Acts  5:3;  why  hath  filled  ho,  that,  Sata- 
nas  [Heb.  stn,  adversary,  i.  e.,  sin]  the  Jcardia  of  thee  to  belie  thee 
[i.  e.,  that  thou  belie]  to  pneuma  to  hagion,  that  pneum,a  which 
holy.  Acts  6:3;  full  of  pneuma  holy  and  of  wisdom.  Acts  6:5; 
a  man  full  of  faith  and  of  ptieuma  holy.  Acts  V  :  51  ;  you  always 
oppose  that  pneuma  which  holy.  Acts  7:55;  full  of  pneuma  holy. 
Acts  8:17;  they  took,  or,  received,  pneuma,  breath,  or,  a  breath, 
holy.  Acts  8:  18;  that  pneuma  which  holy.  Acts  8:  19;  may 
take,  or,  receive,  pneum,a  holy.  Acts  9  :  17  ;  be  filled  of  pneuma 
holy.  Acts  9  :  31  ;  and  with  t\\Q  paraMesei,  encouragement,  or,  con- 
solation, of  that  \\o\y pneuma  were  tilled.  Acts  10  :  38  ;  Jesus  ton, 
that,  or,  which,  from  Nazareth,  as,  or,  just  as,  anointed  him  God 
with  pneum,a  holy  and  potency.  Acts  10  :  44  ;  befell  that  j^neuma 
which  holy,  in,  or,  upon,  all  tous,  those,  hearing  the  logos — word. 
Acts  10  :  45  ;  that  kai,  also,  or,  even,  in,  or,  upon,  ta,  those,  nations, 
or.  Gentiles,  the  dorea,  gift,  of  that  holy  pneuma  was  poured  out 
abundantly,  given  profusely,  lavished,  or,  spilled  :  the  Rheims  gives 
grace  here,  instead  of  gift:  they  mean  the  same.  Acts  11  :  15  ; 
But  en,  on,  or,  at,  the  to  begin  me  to  speak,  befell  that  p7ieum,a 
which  holy  in,  or,  upon,  them  just  as  Icai,  also,  or,  even,  in,  or, 
upon,  us  in  origin,  or,  beginning.  Acts  11:  12;  but  said  to  me 
thatpneuma,  [i.  e.,  the  breath  holy  which  was  in  him  ;  as  if  he 
should  say,  conscience  said  to  me,  or,  holiness  said  to  me.]  Acts 
11 :  16  ;  you  but  shall  be  baptized  en  pneuma  holy.  Acts  11  :  24  ; 
For  he  was  (a)  man  good,  Icai,  and,  or,  yea,  full  of  pneuma  holy 
and  of  faith.  Acts  13  :  2;  they  but  ministering  to,  or,  serving,  the 
kurios  and  fasting,  said  that  ^/^e^«^^«  which  holy,  [i.  e.,  th^it  2yneuma 


THEOLOGY   OF   THE   BIBLE.  419 

with  which  they  had  been  filled.]  Acts  13:  4;  These  indeed 
therefore  being  sent  forth,  or,  having  gone  forth,  hupo,  by  reason 
of,  under  the  influence  of,  that pneiwia  which  holy.  Acts  13  :  9; 
Paul,  filled  ofpneiima  holy.  Acts  13  :  52  ;  ...  were  filled  of  joy 
and  of  pneuma  holy.  Acts  15:8;  giving  to  them  that  pneuma 
which  holy,  just  as  hai,  also,  or,  even,  to  us.  Acts  15  ;  28  ;  For  it 
seemed  to  that,  or,  the,  holy  pneuma  and  us  [i.  e.,  to  that  holy 
breath  which  had  been  given  to  them].  Acts  16  :  6  ;  ...  being 
checked,  or,  hindered,  hupo^  by  reason  of,  or,  under  the  influence  of, 
that  holy  pneuma  [which  was  in  them]  to  speak  the  logos,  word, 
in  Asia.  [How  speak  the  logos  but  by  thoX pneuma^hxedith,  holy  ?] 
Acts  19:2;  Whether  pneuma  holy  ye  received  having  believed  ? 
These  but  said  to  him  :  indeed  not  at  all  if  pneum,a  holy  be  have 
we  heard  :  Margin  to  E.  V.,  "  Meaning,  perhaps,  not  to  denote  ab- 
solute ignorance  of  the  existence  of  a  Holy  Ghost,  but  merely  to 
express  ignorance  of  the  fact,  that  his  [instead  of  its]  miraculous 
influences  had  been  communicated  to  the  Christians." — Ed.  The 
Rheims  here  gives  '  a  Holy  Ghost :  E.  V.,  any  Holy  Ghost.'  Acts 
19:6;  And  laying  on  tliem  Paul  the  hands,  came  that  pneuma 
which  holy  in,  or,  upon  them ;  and  they  spoke  glossais,  in,  or,  with, 
tongues   and   prophesied.     [How  speak  but  with   breath  ?]     Acts 

20  :  23  ;  Except  as  that  pneuma  which  holy,  by  city  [i.  e.,  in  every 
city]  appealeth  earnestly,  or,  witnesseth,  saying  hoti,  that,  bonds 
me,  and  pressures  [metaphor.,  oppressions,  tortures,  afilictions,  says 
Donnegan]  await.  [The  pneuma  holy,  here,  means,  either  his  own 
consciousness,  or  conscience,  or  the  breath, — word — of  holy  men.] 
Acts  20 :  28  ;  en,  in,  or,  with  respect  to,  ho,  which,  you  that  pneu- 
ma which  holy  hath  set  episkopous,  overseers  :  (In  Eccles.  writers, 
bishops,  says  Donnegan)  :  the  Rheims  here  gives,  bishops.     Acts 

21  :  11 ;  ...  Thus  speaketh  that  p)neun%a  which  holy.  Acts  28  :  25  ; 
....  speaking  Paul  word  one :  hoti,  that,  beautifully  that  pneuma 
which  holy  spake  dia,  through,  Esaias  that  prophet  to  the  fathers 
of  us.  Rom.  5:5;  because  the  love  of  God  is  poured  forth  abun- 
dantly, given  profusely,  lavished,  spilled,  in  the  hearts  of  us  dia, 
through,  by  means  of,  pneuma  holy  tou,  which,  being  given  to  us : 
Rheims,  who :  Ital.,  and  E.  V.,  which.  Rom.  9:1;  Truth  I  speak 
e/i,  as  regards,  in  respect  to,  Christ,  I  deceive  not,  my  conscience 
being  a  joint  witness  moi,  to  me,  or,  with  me,  en,  throxigh, pneuma 
holy,  Rom.  14  :  17  ;  ...  but  justice  [for,  justness],  peace  of  mind, 
and  joy  en,  through,  by  means  of,  pneuma  holy  :  the  Rheims  gives, 
justice :    the  E.  V.,  righteousness.     1  Cor.   6 :   19;    Whether  not 


420  THEOLOGY    OF   THE   BIBLE. 

know  ye,  hoti,  that,  the  soma^  body  [for,  living  person]  of  you,  (a) 
temple  tou^  of  that,  in  you  holy  pneuma  is,  hou^  which,  ye  have 
from  God,  and  not  ye  are  of  yourselves  ?  Rheims,  the  temple  oithe 
Holy  Ghost,  xoho  is  in  you,  whom  ye  have  from  God  ;  and  you  are 
not  your  own  :  Ital,,  which  (is)  in  you,  and  which  ye  have  from 
God  :  see  E.  V.  1  Cor.  6  :  20  ;  ...  praise  now  God  en,  through, 
or,  by  means  of,  the  soma,  body — living  person — of  you,  and  en, 
through,  by  means  of,  that  pneum,a  in  you  [i.  e.,  that  jjneuma  holy 
in  you]  which  is  of  [i.  e.,  proceeding  from]  God.  1  Cor.  12:3;... 
that  no  one  e?i,  through,  by  means  of,  pneum,a  of  [proceeding  from] 
God  speaking,  saith  anathema,  a  public  scandal,  Jesus,  and  no  one 
is  able  to  say  kiirion  Jesus,  but  en,  through,  by  means  of,  pneiim,a 
holy.  2  Cor.  6  :  6  ;  ...  en,  through,  by  means  of,  purity,  .  .  .  en 
pneuma  holy  :  v.  7,  en,  through,  by  means  of,  word  of  truth,  en  (a) 
potency  of  God.  [Word  of  truth  is  equivalent  to,  ^wewma,  breath, 
holy  ;  word  of  truth  (God's  truth  is  here  meant)  cannot  be  spoken 
but  by  ^:)wewma  holy.]  2  Cor.  13:  14;  and  the  Jcoindnia,  mutual 
participation  of  that  h.o\j  p7ieum.a  by,  or,  with,  all  you.  1  Thess. 
1  :  4,  5,  6  ;  Gr,,  Knowing  brethren  beloved  hupo,  through,  or,  un- 
der, God  the  elcloge,  selection,  or,  option,  of  you  :  Lat.,  Knowing, 
brethren,  beloved  by  God,  your  choice  :  Douay,  Knowing,  brethren 
beloved  of  God,  your  election  :  Ital.,  Knowing,  brethren  beloved 
of  God,  the  your  election :  E.  V.,  Knowing,  brethren  beloved, 
your  election  of  God :  (Margin,  "Or,  beloved  of  God,  your  election," 
citing  Titus  3 :  4,  5  ;  which  verses  shew,  that  Avhat  is  called  elec- 
tion is  by  a  renovation,  renewal,  of  pneuma,  breath,  holy ;  Titus  3  : 
5,  is  given  hereafter.)  Verse  5,  For  the  eiiangelion,  good  angeling, 
— good  tidings — of  [proceeding  from]  us  [for,  me,  Paul]  has  not 
been  to  you  en,  through,  word  only,  but  kai,  also,  en  potency,  Jcai, 
and,  or,  even,  en  pneuma,  breath,  holy,  and  en,  through,  entire 
faith  great :  v.  6,  And  you  imitators  of  us  became  and  of  kurios, 
accepting  the  logos,  word,  in  pressure,  or,  affliction,  great  with 
joy  of  [proceeding  fi'om]  pneuma,  breath,  holy.  2  Tim.  1:  14; 
Gi\,  ten,  that,  excellent  deposite,  guard  by  means  of  pneuma,  holy 
tou,  which,  dwelling  in  us,  or,  by  which  we  are  occujaied :  My  copy 
of  the  Gr.  gives  the  whole  verse  without  a  comma :  the  Lat.  is.  The 
good  deposit  keep  safe  by  spiritxis  holy,  which  lives  in  us :  the  Ital. 
is.  Keep  guard  of  the  good  deposit,  through  the  Spirito  Holy,  which 
dwells  in  us :  the  Rheims  is :  Keep  the  good  thing  committed  to 
thy  trust  by  the  Holy  Ghost,  who  dwelleth  in  us :  E.  V.,  That 
good  thing  which  was  committed  unto  thee  keep  by  the  Holy  Ghost 


THEOLOGY   OF   THE   BIBLE. 


421 


which  dwelleth  in  us.     Titus  3:5;  dia,  through,  by  means  of,  pa- 
lingenesias,  a  renewal  of  existence, — renovation,   [literally,  a  new 
birth,]  and  a  renovation,  renewal,  of  pneuma  holy.     Heb.  2:4; 
God  conjointly  bearing  testimony  by  tokens  and  signs,  or,  appear- 
ances contrary  to  the  ordinary  laws  of  nature,  and  by  vai'ious  po- 
tencies, and  by  partitions  of  pneuma  holy,  according  to  the  of  him- 
self will :  the  Lat.  has,  by  distributions  of  spiritus  holy  :  the  Rheims, 
by  distributions  of  the  Holy  Ghost :  Ital,  with  distribution  of  the 
Spirito  Santo:  E.V.,  with  gifts  of  the  Holy  Ghost.  [We  here  learn 
that  God  distributes  breath  of  holiness — breath  holy.]     Heb.  3:7; 
Wherefore,  as  saith  thoX  pneuma  which  holy.     Heb.  6:4;  For  im- 
able,  or,  impossible,  those  once  having  been  enlightened,  namely, 
having  tasted  that  gift  which  epouranioii,  celestial,  from  the  hea- 
vens, [equivalent   to   the  word   excellent  in  2  Tim.   1 :  14 ;  before 
given,]  hai.,  even,  participating  in,  or,  partakers  of,  having  become 
oi pneuma  holy,  v.  6,  hai^  yea,  having  tasted   good  word  of  God, 
potencies  indeed  of  time,  or,  age,  about  to  come,  &c.     Heb.  9:8; 
That  imeuma  which  holy  this  making  evident,  or,  explaining.  Heb. 
10 :  14,  15  ;  v.  14,  For,  by,  or,  with,  one  offering,  or,  sacrifice,  he 
has  made  perfect  on  to  the  end,  or,  perpetually,  tous^  those,  render- 
ed holy  ;  V.  15  ;  indeed  witnesseth  in,  or,  to,  us  that  pneuma  which 
holy.     1  Pet.  1:10;  concerning  Ms,  which,  soterias,  recovery, — re- 
storation— have  searched  after  and  sought  anxiously,  prophets  hoi, 
which,  or,  who,  concerning   tes,  that,  to  you   gift    [of  the   breath 
holy]  having  prophesied :  v.  11  ;  Searching  into  what  or  what  time 
manifested,  or,  explained,  that  in  them  pneuma,  breath,  of,  or,  con- 
cerning, Christ,  forewitnessing  ta,  those,  for  Christ  sufferings,  and 
tas,  those,  after  these  [things]  glories  :  v.  12  ;  Sois,  by  whom,  [i.  e., 
by  the  prophets],  it  was  unveiled, — disclosed, — revealed,  that  not 
to,  or,  for,  themselves,  to,  or,  for,  us  but,  they  messengered  these 
[things]  ha,  which,  now  anengele,  are  angeled, — messengered — to 
you  dia,  through,  ton,  those,  euangelisamenon — good  angeling — 
you  en,  through,  by  means  of,  pneuma  holy  sent  from  ouranou,  the 
heavens ;  eis,  unto,  or,  with  respect  to,  ha,  which  [things]  desire 
eagerly,  or,  love,  angeloi,  messengers,  to  stand  to  examine  narrowl3\ 
Jude,  V.  20  ;  You  but,  beloved,  upon  that  most  holy  of  you  faith 
building  yourselves,  en,  in,  or,  through,  j»;zet<m«,  breath,  holy  pray- 
ing. 

In  forty-six  of  the  places  where  the  Rheims  and  the  E.  V.  give, 
the  Holy  Ghost,  the  Gr.  particle,  either  as  article  or  demonstrative 
pronoun,  is  not  used ;  but  only,  pneuma,  breath,  or  a  breath,  if  a 


422  THEOLOGY   OF   THE  BIBLE. 

breath  be  thought  to  express  best  the  sense.  What  should  be  said 
of  this  persistent  use  of  our  article  the  f  In  the  rest  of  the  76  places 
where  the  Rheims  and  the  E.  V.  give,  the  Holy  Ghost,  the  Gr.  par- 
ticle is  the  demonstrative  pronoun,  equivalent  to  the  Heb.  he  em- 
phatic,— that  poieuma,  breatli,  which  holy. 

In  Mat.  12 :  31  the  Gr.  is,  .  .  ,  but  the  blasphemy  of  that  jowew- 
ma,  &c.,  [i.  e.,  by  way  of  eminence,  the  i^neuma  holy] :  the  Lat. 
here  has,  of  Spiritus :  Rheims,  the  blasphemy  of  the  Spirit:  Ital., 
the  blasphemy  (against)  the  Sjnrito  :  E.V.,  the  blasphemy  (against) 
the  (Holy)  Ghost.  [Why  did  E.  V.  insert  Hol^/  f  Why  did  it  not 
say,  blasphemy  (against)  the  Ghost? 

We  have  in  several  places,  in  the  Rheims  and  E.  V.,  the  Spirit 
of  God ;  as  in  1  Cor.  2:11;  7:  40;  12:3;  2  Cor.  3:3;  Ephes.  4  : 
30;  and  other  places.  In  Rom.  15  :  19,  the  E.  V.  is,  by  the  power 
of  the  Spirit  of  God  :  the  Rheims  here  is,  in  the  power  of  the  Holy 
Ghost. 

To  shew  Avhat  the  phrase,  the  Spirit  of  God,  means,  we  have 
only  to  turn  to  1  Cor.  2  :  12,  where  the  Gr.  is,  to  pnewna  ton  theou, 
that  breath  which  of  God :  the  Rheims  here  is,  the  Spirit  that  is  of 
God :  Ital.,  the  Spirito  the  which  (is)  from  God  :  E.  V.,  the  Spirit 
which  is  of  God :  [i.  e.,  proceeding  from  God.]  Here  the  Gr.  de- 
monstrative pronoun  to  ...  .  tou^  that  ....  which,  is  properly  ren- 
dered by  the  Rheims,  and  the  Ital.,  and  so  by  the  E.  V.  The  pneu- 
ma^  breath,  Rheims,  and  E.  V.,  Spirit,  of  God,  always  means,  pro- 
ceeding from  God ;  of,  as  we  have  before  seen,  in  such  connection, 
means,  proceeding  from :  hence  it  means,  the  breath  holy,  the  spi- 
ritus, breath,  holy :  Rheims,  and  E.  V.,  the  ghost — breath — holy. 
And  1  Cor.  6  :  19,  Gr.  of  that  \io\y  p?ieuma  in  you  which  ye  have 
from  God :  Rh'eims,  of  the  Holy  Ghost,  who  is  in  you,  whom  you 
have  from  God :  Ital,  of  the  Spirito  Holy  which  (is)  in  you,  the 
which  ye  have  from  God:  E.  V.,  of  the  Holy  Ghost  (which  is),  in 
you,  which  ye  have  of  God, 

In  46  of  the  76  places  in  the  New  Testament  where  the  Rheims 
and  the  E.  Y.  have,  the  Holy  Ghost,  the  Gr.  particle  is  not  used 
heioxe  pne^lma.  In  the  rest  of  the  76  places  the  Gr.  particle  is  the 
same  as  in  1  Cor.  2:12,  and  6:19,  namely,  that  pneuma  which 
from  God,  in  the  first ;  and  that  holy  pneuma  which  yc  have  from 
God,  in  the  secoixl.  Why  did  not  the  Rheims,  and  the  E.  V.,  in 
the  rest  of  the  76  places,  give  the  Ghost  which  is  Holy?  They  give, 
the  Holy  Ghost,  both  where  the  Gr.  particle  is  not  used,  and  where 
it  is  used  ;  in  which  latter  cases  it  means,  that  pneuma  which  (is) 


THEOLOGY    OF   THE   BIBLE.  423 

holy ;  as  in  1  Cor.  2:12,  that  pneutna  whicli  from  God,  and  in  1 
Cor.  6:19;  that  holy  pneuma  in  you  which  you  have  from  God. 
And  this  Gr.  particle  ho,  he,  to,  in  different  cases  and  numbers,  is 
used  as  the  demonstrative  pronoun  in  numberless  passages  in  the 
New  Testament,  and  is  repeatedly  rendered  as  such  by  the  Rheims, 
the  Ital.,  and  the  E,  V.  I  cite  but  a  few  passages.  Acts  10 :  44  ; 
Gr.,  upon  all  tous,  those,  hearing  :  Ital.,  upon  all  those  that  heard: 
Rheims,  on  all  them  that  heard  :  E.  V.,  on  all  them,  which  h^ard. 
Acts  20  :  28  ;  Gr.,  in  ho,  which:  Ital.,  in  the  which:  E.  V.,  over  the 
loJiich :  Rheims,  loherein.  Rom.  5:5;  Gr.,  tou,  which :  Ital., 
which  :  E.  V.,  which :  Rheims,  loho.  1  Cor.  2  :  12  ;  6  :  19 ;  before 
giA'^en.  2  Tim.  1  :  14;  Gr.,  ton,  which:  Ital.,  and  E.  V.,  which: 
RheimSj  who.  1  Pet.  1:  10;  Gr.,  hes,  which:  Rheims,  Ital.,  and 
E.  v.,  which.  1  Pet.  1 :  11  ;  Gr.,  ta,  those,  sufferings:  Rheims, 
those  sufle rings :  Ital.,  and  E.  V.,  the. 

And  we  often  have,  the  spirit,  alone,  meaning,  that  [by  way  of 
eminence)  spirit,  meaning,  the  spirit — breath — holy,  or,  of  holiness  : 
as  in  Rom.  15  :  30,  where  the  Gr.  is,  dia,  through,  that  /curios  of  us 
Jesus  Chi-ist,  and  dia,  through  the  love  of  [proceeding  from]  that 
pneuma,  breath,  [namely,  breath  holy]  :  the  Rheims  here  is,  through 
our  Lord  Jesus  Christ,  and  by  the  Charity  of  the  Holy  Ghost :  Ital. 
pel',  through,  our  Lord  Jesus  Christ,  and  ^:)er  the  charity  of  the 
Spirito :  E.  V.,  for  the  Lord  Jesus  Christ's  sake,  and  for  the  love 
of  the  Spirit.  We  thus  see,  that  the  Rheims,  and  E.  V.,  the  Spirit, 
the  Holy  Spirit,  the  Holy  Ghost,  all  mean  the  same  thing,  namely, 
that  breath  holy  which  is  from  God.  The  pneuma  holy,  Rheims, 
and  E.  V.,  Holy  Ghost,  is  the  gift  of  God,  Acts  8 :  19,  20  ;  the  Gr. 
is,  V.  19,  may  receive jowewma,  breath,  or,  a  breath,  holy;  v.  20,  Gr. 
ten,  that,  gift  of  [proceeding  from]  God.  In  2  Cor.  6 :  6,  7,  we 
have,  Gr.,  en,  through,  by  means  of,  jowewma  holy ;  v.  7,  en,  logo, 
word,  of  truth.  \JPneuma,  breath,  holy,  and  word  of  truth,  mean 
the  same.]  In  John  14:  17  we  have,  Gr.,  That,  or,  the,  pneu- 
ina,  breath,  of  the  truth  [of  truth].  And  sometimes  we  have,  sim- 
ply, the  truth  of  God ;  as  in  Rom.  1 :  25,  Gr ,  ten,  that,  or,  the, 
truth  of  [proceeding  from]  God.  And  sometimes  we  have,  simply, 
that,  or,  the,  truth.  In  Rom.  1  :  3,  4,  we  have,  Gr.,  Concerning 
that  Son  of  him,  born  of  seed  of  David  according  to  flesh,  v.  4, 
That  horisthentos,  defined,  or,  confirmed.  Son  of  God  en,  through,  by 
means  of,  potency,  hata,  by,  through,  or,  in,  2)neuma  of  sanctity, — 
holiness,  exanastasens  nehron — by  a  resurrection  from  among  dead, 
[same  as  anastaseos  ek  nekronj,  Jesus  Christ  that  Jcurios  of  us : 


424  THEOLOGY   OF  THE  BIBLE. 

Rheims,  v.  4,  according  to  the  spirit  of  sanctification :  Ital.,  accord- 
ing to  the  Spirito  of  the  holiness  :  E.  V".,  according  to  the  Spirit  of 
holiness.  And  sometimes  we  have,  simply,  holiness ;  as  in  1  Thes. 
3  :  13  ;  Ephes.  4  :  24.  All  these  expressions  are  equivalents.  And 
they  are  equivalent  to  the  expression  so  often  used  in  the  Heb., 
The  word  of  the  Lord  came  to  such  a  one;  as  in  1  Kings  16  :  1 ; 
17:8;  18:1;  and  many  other  places,  which  is  equivalent  to  the 
Heb.  ru-ach  qdsh,  a  breath  of  holiness,  or,  a  breath  holy,  [(^dsh  is 
both  a  substantive  and  an  adjective]  was  poured  out,  expended  pro- 
fusely, upon  such  a  one. 

In  Ephes.  4  :  23,  24,  we  have,  Gr.,  v.  23,  Be  renovated,  renewed, 
made  new,  indeed,  in  the  pnemna,  breath,  of  the  noos^  thought, 
sentiment,  disposition  of  mind,  of  you,  v.  24,  And  put  on  that  new 
man,  which  under  God  produced,  or,  created,  en^  through,  by  means 
of,  justice,  practice  of  rectitude,  [justice,  means  justness,]  and  holi- 
ness of  tlie  truth  [of  truth]  :  Rheims,  and  holiness  of  truth:  Ital., 
and  holiness  of  truth  :  E.  Y.,  and  true  holiness  :  Margin,  "  Or,  holi- 
ness of  truth,"  citing  John  17:  17,  where  the  Gr.  is.  Sanctify — make 
holy — them  en,  through,  that  truth  of  [proceeding  from]  thee  :  that 
word  which  thine,  truth  is :  Rheims,  Sanctify  them  in  truth.  Thy 
word  is  truth  :  E.  V.,  Sanctify  them  through  thy  truth  :  thy  word 
is  truth. 

Gal.  4:  19  ;  Gr.,  until  be  formed  Christ  in  you.  Gal.  6  :  15  ; 
Gr.,  For  in  Christ  Jesus  neither  cii'cumcision  .  .  ,  but  (a)  new  ktisis, 
creation. 

2  Thes.  2:13;  Gr.,  .  .  .  that  elleto,  [from  aireo]  hath  taken,  won 
over,  or,  made  manifest,  you  God  from  foundation  eis,  to,  into,  or, 
for,  soterian,  recovery,  restoration,  en,  through,  sanctification  of 
•pneuma,  breath,  and  belief  of  truth.  1  Tim.  4  :  4,  5  ;  Gr.,  v.  4,  For 
every  created  thing  of  God  good  .  . .  :  v.  5,  For  it  is  sanctified, — 
made  holy — dia,  through,  word  of  God  and  of  prayer.  [We  have 
pneuma,  breath,  of  prayer.]  Titus  3  :  5,  G  ;  Gr.,  v.  5,  not  eJc,  on 
account  of,  works  those  en,  through,  justice  [justness]  hou,  which, 
have  done  we,  but  in,  or,  through,  that  of  himself  compassion  he 
hatli  brought  back  safe  us,  dia,  through,  by  means  of,  a  bath  or 
washing,  oi paling enesias,  an  again  birth,  and  of  anakainoseos,  re- 
novation, oipneuma  holy  :  [i.  e.,  by  giving  breath  holy  instead  of 
breath  of  sinfulness  in  which  we  are  first  born  :]  Rheims,  and  reno- 
vation of  the  Holy  Ghost :  Ital.,  through  the  renewal  of  the  Spirito 
Holy  :  E.  V.,  by  the  washing  of  regeneration  and  renewing  of  the 
Holy  Ghost :  v.  6,  Hoit,  which,  he  hath  poured  out  upon  us  abund- 


THEOLOGY   OF   THE   BIBLE.  425 

antly  dia^  through,  by  means  of,  Jesus  Christ,  that  recoverer,  re- 
storer, of  us.  Heb.  6:4;  Gr.,  .  .  .  particij^ators  in,  or,  partakers  of, 
breath  holy.  Heb.  12:9;  Gr.,  .  .  .  not  much  rather  shall  we  yield 
obedience  to  the  Father  Um^  of  those,  2:)neumat6n^  breaths,  or,  to 
the  Father  of  breaths,  not  rendering  the  Gr.  ton :  [if  ton  be  the  Gr. 
article  here,  we  have  seen  that  it  is  not  to  be  rendered  before  a 
noun  used  abstractly  :]  The  Rheims,  and  E.  V.,  here  are,  the  Father 
of  spirits.  James  1:18;  Gr.,  Being  willed,  or,  resolved,  he  begat 
us  by  word  of  truth,  for  the  to  be  us  [that  we  should  be]  first  fruits 
some  of  those  of  himself  creatures.  [Word  of  truth,  in  this  verse, 
is  equivalent  to  p?iei(77ia,  breath,  holy,  in  Titus  3:5.]  1  Pet.  1  :  1,2; 
Gr.,  Peter  apostle  of  Jesus  Christ,  to  chosen,  selected,  (hence  excel- 
lent, says  Donnegan,)  newly  arrived  in  foreign  countries.  [Paul 
addresses  his  epistles  to  the  saints ;  see  his  Epistle  to  the  Colos- 
sians,  and  other  of  his  epistles.  Peter  means  the  same  by,  chosen, 
selected.  Election,  in  the  Bible,  always  means  those  who  have  be- 
come saints  :  all  the  epistles  are  addressed  to  brethren  in  Christ :] 
V.  2,  kata,  by,  on,  at,  or,  through,  prescience  of  God  Father  en, 
through,  sanctification  of  pneuma,  breath,  to,  or,  into,  obedience, 
and  [through]  besprinkling  of  blood  of  Jesus  Christ:  Rheims,  v.  1, 
elect :  v.  2,  According  to  the  foreknowledge  of  God  the  Father, 
imto  the  sanctification  of  the  Spirit,  unto  obedience  and  sprinkling 
of  the  blood  of  Jesus  Christ :  Ital.,  v.  2,  chosen,  or,  elected,  accord- 
ing to  the  preordination  of  God  Father,  into  sanctification  o?  Spiri- 
to,  to  obedience,  and  to  be  sprinkled  with  the  blood  of  Jesus  Christ : 
E.  v.,  v.  2,  Elect  according  to  the  foreknowledge  of  God  the  Fa- 
ther, through  sanctification  of  the  Spirit,  unto  obedience  and  sprink- 
ling of  the  blood  of  Jesus  Christ.  [The  mode  of  election  preor- 
dained by  God  was,  through  sanctification  of  pneuma,  breath,  to 
obedience  and  through  the  blood  of  Christ,  i.  e.,  belief  in  the  effi- 
cacy of  his  sacrifice,  i.  e.,  as  is  said  in  2  Thes.  2:13,  before  given, 
through  sanctification  of  pneuma,  breath,  and  belief  of  truth.  The 
Greek,  like  the  Heb.,  was  written  without  stops.  The  Rheims,  by, 
the  Spirit,  would  have  iis  understand  the  same  as  it  would  have  us 
understand  by  its  phrase.  Holy  Ghost ;  and  by  its  words,  elect 
unto  the  sanctification  of  the  Spirit,  would  have  us  xanderstand  that 
the  Holy  Ghost  is  a  person,  the  third  person  of  its  Trinity ;  and 
that  men  are  elected  by  this  so-called  person  to  be  sanctified.  And 
I  presume  the  Ital.,  and  the  E.  V".,  by  the  way  in  which  they  point 
the  verse,  and  by  their  cajjital  S  in  spirit,  would  have  us  understand 
the  same  thing ;  Avhcreas  it  is  plain  from  the  Greek,  that  the  mode 


426  THEOLOGY   OF   THE  BIBLE. 

of  election  preordained  was,  through  sanctification  of  pneuma, 
breath,  to  obedience,  and  through,  &c.,  as  before  given :  and  it 
cannot  be  otherwise  consistently  with  the  other  texts  before  cited  ; 
and  with  the  numerous  other  passages  concerning  faith.] 

The  pneuma  holy  is  said  to  be  poured  out :  persons  are  said  to 
be  filled  of  pneuma  holy  and  wisdom :  God  is  said  to  pour  out 
abundantly  of  his  pneuma^  breath,  i.  e.,  divine  influence.  The 
reader  can  refer  to  the  many  other  like  expressions.  And  yet  Or- 
thodoxy says,  this  pneuma  holy  is  a  person.  I  heard  a  Princeton 
Seminary  graduate  and  D.  D.  say  from  the  pulpit :  the  Holy  Ghost 
is  an  independent  person.  So  Orthodoxy  would  have  one  indepen- 
dent person  pour  out  another  independent  person.  What  will  not 
men  say  in  their  attempts  to  maintain  a  theory  to  which  they  are 
wedded ;  and  especially  Ecclesiast  cs,  who  by  education  and  the 
jDursuit  of  their  calling  are  committed  to  it ! 

Throughout  the  Scriptures  God  is  called  the  Creator ;  the  Sa- 
viour, Redeemei',  (which  mean  the  same) ;  and,  the  Sanctifier  :  the 
same  one  God  in  three  diflerent  ofiices,  or  characters.  Where,  as 
in  some  passages,  the  Christ  is  called  the  Saviour,  it  means,  instru- 
raeutally,  as  is  shewn  by  many  passages  ;  for  example,  '  God  through 
Christ  reconciling  a  world  to  himself; '  and,  '  recovery  through 
faith  tes^  which,  ew,  in,  or,  as  to,  Christ  Jesus,  2  Tim.  3  :  15.  And 
the  Rector  of  the  church  I  now  attend,  only  a  few  Sabbaths  since, 
said  from  the  pulpit,  that  the  word  persons,  in  the  phrase,  three 
persons  and  one  God,  was  used  from  want  of  a  better  term :  that 
the  meaning  was,  God  in  three  different  manifestations.  Shortly 
after  that,  a  very  intelligent  mechanician  of  this  city  told  me  he 
had  sometimes  attended  the  Episcopal  church,  but  that  they  had 
too  many  Gods  for  him.  I  gave  him  the  above  exjjlanation  by 
the  Rector.     He  then  said.  That  will  do. 

In  1  John  5 :  6,  7,  8,  we  have,  Gr.,  v.  6,  This  is  who  coming  [for, 
having  come,  or,  being  come]  dia,  by  means  of,  water  and  blood, 
Jesus  that  Christos — anointed  ;  not  by  means  of  the  water  [water] 
only,  but  by  means  of  the  water  and  the  blood  ;  [water  and  blood, 
without  our  article] ;  and  that  pneuma,  breath,  [i.  e.,  by  way  of 
eminence,  breath  holy,]  is  that  testifying;  for  that  pneuma  is  the 
truth  [is  truth] :  v.  7,  Iloti,  that,  or,  for,  three  are  hoi,  those,  testi- 
fying en,  through,  or,  in,  to  onrano,  the  heaven, — heavens,  the 
Father,  the  logos,  word,  and  to,  that,  holy  pneuma,  breath :  and 
these  three  one  are  [i.  e.,  are  the  same]  :  v.  8,  And  three  are  hoi, 
those,  testifying  en,  through,  or,  in,  the  earth,  that  pneuma,  breath, 
/ 


THEOLOGY    OF   THE   BIBLE.  427 

[i.  e.,  the  breath  holy  in  the  Christ,]  and  that  water,  and  that  blood  : 
and  hoi,  these,  three  eis,  as  to,  with  respect  to,  to,  that,  one  are. 
[There  is  really  nothing  in  v.  7  to  sustain  what  is  called  the  Trini- 
ty. It  ia  said,  by  the  word  of  God  the  worlds  were  made  ;  and  we 
liave  seen,  that  the  pneuma  holy  ])roceeds  from  God :  but  the  reader 
should  be  informed  that  this  verse  is  generally  admitted  to  be 
spurious.  In  a  note  to  page  9  of  the  Preface  to  'The  Apocryphal 
New  Testament,'  it  is  said:  "This  verse,  Mr.  Casley  says,  is  now 
generally  given  up  ;  being  in  no  Greek  manuscript  save  one  at  Ber- 
lin." "  It  is  scarcely  necessary  to  tell  the  reader,  that,  in  1516  and 
1519,  Erasmus  published  his  first  and  second  editions  of  the  Greek 
Testament,  both  which  omitted  this  verse.  That,  having  pi-omised 
to  insert  them  in  his  text  if  they  were  found  in  a  single  Greek  ma- 
nuscript, he  was  soon  informed  of  the  existence  of  such  a  manu- 
script in  England,  and  consequently  inserted  1  John,  5  :  7,  in  his 
third  edition,  1522.  That  this  manuscript,  after  a  profound  sleep 
of  centuries,  has  at  last  been  found  in  the  library  of  Trinity  College, 
Dublin."  "  Sir  Isaac  Newton  wrote  a  Dissertation  upon  this  pas- 
sage, wherein  he  gave  a  clear,  exact,  and  comprehensive  view  of 
the  whole  question,  and  wherein  he  says,  that  when  the  adversa- 
ries of  Erasmus  had  got  the  Trinity  into  his  edition,  they  threw  by 
their  manuscript  as  an  almanac  out  of  date."  A  further  note  says, 
that  "  Bishop  Horsley  in  his  edition  of  Sir  Isaac  Newton's  works 
has  not  included  several  manuscripts  on  theological  subjects."  "  It 
is  to  be  regretted  that  the  productions  of  his  luminous  mind  should 
be  suppressed  by  a  censorship,  however  i-espectable." 

So,  the  Gospel  is  called  the  Gospel  of  God,  i.  e.,  the  glad  tidings 
proceeding  from  God  :  and  it  is  called  the  Gospel  of  Christ,  i.  e.,  the 
glad  tidings  of,  concerning,  a  Christ  provided  and  sacrificed  for  sin. 

Further  as  to  the  word  spirit.  We  have  seen  that  it  is  the  Lat. 
noun  spirltus,  from  the  Lat.  verb  spiro,  to  breathe.  We  have  sev- 
eral compounds  of  this  Lat.  verb  with  Lat.  prepositions :  as  co?i- 
spiro,  compounded  of  con,  with,  together,  and  spiro,  to  breathe,  to 
breathe  together,  conspire,  i.  e.,  agree :  aspiro,  compounded  from 
ad  to,  towards,  after,  for,  and  spiro,  to  breathe,  aspire,  to  breathe 
after,  i.  e.,  desire  eagerly,  to  pant  after :  respiro,  to  breathe  back, 
take  breath,  fetch  breath,  respire,  to  take  breath  ;  the  Lat.  re^piro  is 
defined  also,  to  be  refreshed  ;  we  have  had  it  used  in  the  Heb.  to 
express  being  refreshed  :  persplro,  defined,  to  breathe  through, 
from  per,  through,  and  spiro,  to  breathe,  perspire,  defined  by  Web- 
ster, to  evacuate  fluid  matter  through  the  pores :  exspiro,  com- 


428  THEOLOGY   OF  THE   BIBLE. 

pounded  of  ex^  out  of,  and  spiro^  to  breathe,  defined  by  Ainsworth, 
to  breathe  forth,  breathe  his  last,  give  up  the  ghost,  expire,  die : 
inspiro,  compounded  of  the  Lat.  in,  in,  into,  and  spiro,  to  breathe, 
defined,  to  inspire,  breathe  into  :  our  verb  inspire  is  used  both  as 
intransitive,  defined  by  Webster,  to  draw  air  into  the  lungs  ;  and  as 
transitive,  defined  by  him,  to  breathe  into  :  it  is  used  as  transitive, 
for  example,  vi^here,  in  the  Church  Sei-vice,  God  is  asked  to  cleanse 
the  thoughts  of  our  hearts  by  the  inspiration,  i.  e.,  into-breathing, 
of  his  Holy  Spirit :  the  Gr.  would  be,  of  pneuma  holy  of,  or,  from 
him,  for,  divine  influence.  These  compound  Lat,  verbs  are  so 
many  proofs,  if  any  further  proof  were  necessary,  that  the  Lat. 
noun  splritus,  from  the  Lat.  verb  spiro,  to  breathe;  Ital,  s^^n^o, 
from  the  Ital.  verb  spirare,  to  breathe,  (which  Ital.  verb  and  noun 
are  the  Lat.  verb  and  noun  Italianized),  for  which  the  Douay,  the 
Rheims,  and  E.  V.,  so  often  give  spirit,  means,  bi'eath.  Our  word 
inspiration  is  used  by  thousands  without  any  sense  or  impression 
of  the  meaning  of  it.  In  2  Tim.  3  :  16,  we  have,  Gr.,  All  Scripture, 
Theopneustos,  [compounded  from  Theos,  God,  aiidpned,  to  breathe,] 
God-breathed  :  [i.  e.,  divinely  inspired — inbreathed,  for,  given  by 
divine  influence :]  Lat.,  divinely  inspirata,  in-breathed :  Rheims, 
inspired  of  God :  Ital.,  (is)  divinely  inspirata,  inbreathed :  E.  V., 
(is)  given  by  inspiration  of  God. 

In  Mat.  14 :  26,  the  E.  V.  is,  .  .  .  It  is  a  spirit :  the  Gr.  is,  phan- 
tasma,  a  phantasm,  an  illusive  appearance :  Lat.,  phantasma,  de- 
fined, an  illusion:  Rheims,  an  apparition;  Ital., /awtosma,  (the 
same  Lat.  word,)  defined  by  Graglia,  phantom,  vision,  spirit :  spirit 
is  due  to  his  Orthodoxy :  even  the  Ital.  does  not  use  spirito  here. 
In  Mark  6:9;  the  word  in  the  Gr.,  Lat.,  Rheims,  Ital.,  and  E.  V., 
respectively,  is  the  same.  In  Luke  24  :  37,  the  Gr.  word  \s, pneu- 
ma,  a  breath  :  Lat.,  spiritus,  breath,  vapour  [both  given  as  defini- 
tions o?  spiritus'] :  Rheims,  a  spirit :  Ital.,  a  spirito  [one  of  Graglia's 
definitions  of  which  is,  ghost]  :  E.  V.,  a  spirit :  [of  course  it  means 
the  same  as  the  word  used  in  Mat.  and  Mark.  I  don't  find  the 
like  expression  in  John.]  In  Job  4:15,  we  have,  Heb.,  And  ru- 
ach,  (a)  breath,  or,  wind,  ol,  upon,  or,  over,  face  of  me  came,  stood 
on  end  hairs  of  flesh  of  me  :  Gr.,  And  pneuma  (a)  breath,  or,  wind, 
epi,  upon,  or,  over,  face  of  me  came,  ejj/irixan,  [from  phrissO,  de- 
fined, to  have  the  surface  ruffled  by  the  first  eftects  of  a  breeze ;  to 
bristle ;  to  stand  erect,]  bristled,  hairs  of  me  and  fleshs :  the  Lat. 
here  has,  spiritus,  a  breath,  wind,  transiret,  passed  over  :  Ital.,  And 
a  spirito  is  passed  before  to  me  :  Douay,  And  when  a  spirit  passe.l 


THEOLOGY   OF  THE   BIBLE.  429 

before  me  :  E.  V.,  Then  a  spirit  passed  before  my  face.  [Neither 
the  Heb.  ol,  nor  the  Gr.  epi  has  the  sense  of  before.'] 

In  John  4  :  24,  we  have,  Gr.,  Pneuma,  (a)  breath,  ho,  that,  God  : 
[a  breath  is  equivalent  to,  a  word  :  and  John  tells  ns,  chap.  1:1, 
Gr.,  and  God  was  ho,  that,  logos,  word ;  or,  transposing  the  sen- 
tence, that  word  was  God  :  and  we  have,  2  Cor.  0  :  7,  and  2  Tim. 
2:  15;  E.  V.,  the  word  of  truth:  and  in  John  14:  17;  15:  26; 
16  :  13  ;  we  have,  Gr.,  that  pneuma,  breath,  of  {the  not  to  be  ren- 
dered) truth  :  and  in  Gen.  1 :  3,  we  have,  Heb.,  and  spake  Gods — 
God,  etc.:  Gr.,  eipen,  spake,  God  :  and,  Heb.  11:  3;  Gi-.,  Pistei 
nooumen  katertisthai  tous  aidnas  rZmdtl  Tlieou, — By  faith  v^^e  ai-e 
given  to  understand  to  have  been  pu.t  in  proper  order,  set  to  rights, 
renewed,  or,  reconciled,  these  times,  or,  ages,  by  (a)  word  of  God.] 

It  is  worth  a  remark,  that  all  the  attempts  of  Orthodoxy  to  find 
the  immortal  soul  (the  immortal  spirit  is  the  same  in  Orthodoxy) 
in  the  Bible  are  made  on  the  E.  V.  v>'ord  soul.  Even  Mr.  Barnes 
does  not  attempt  to-  sustain  the  dogma  by  any  use  or  application 
in  the  E.  V.  of  its  word  spirit. 

A  few  evenings  since,  I  took  up  a  newspaper  published  in 
Fi'ench,  and  found  this  language,  "  le  souffle  du  patriotisme,"  the 
breath  of  the  patriotism  (of  patriotism).  We  say,  the  spirit  of  pa- 
triotism, i.  e.,  the  breath  of  patriotism.  I  have  observed  in  several 
pi'ints  the  phrase,  "  breathing  the  spirit  of,"  &c.  And  I  see  in  the 
heading  to  the  Book  of  Lev.,  '  breathing  the  sjjirit  of  servile  re- 
striction and  constraint.'  What  can  be  breathed  but  breath? 
Spirit  is  breath,  and  writers  who  understand  such  to  be  the  mean- 
ing of  the  word  spirit  would  use  it  in  such  connection  to  avoid  the 
repetition  of  the  word  breath.  In  John  7 :  39,  we  have,  Gr.,  This 
but  eipe,  [the  same  Gr.  word  used  in  Gen.  1 :  3,]  he  spake,  peri,  in 
relation  to,  concerning,  that  pneuma,  breath,  hoii,  which,  were 
about  to  take,  or,  receive,  hoi,  those,  believing,  having  believed,  in, 
or,  on,  him :  for  not  yet  en,  [marked  as  2d  aorist  active  of  itmi^ 
he  sent  forth,  (a)  pneuma,  breath,  holy,  for  Jesus  not  yet  was  cele- 
bi-ated,  or,  honoured :  [that  is,  by  his  death.  The  pneuma  holy, 
here,  means  the  pneuma  holy  in  John  20:  22;  where  the  Gr.  is, 
And  this  speaking,  he  on-breathed,  or,  into-breathed,  and  said  to 
them  the  disciples  :  Take,  or,  receive,  (a)  pneuma  holy :]  the  Lat. 
has,  for  not  yet  was  spiritus  (given) ;  because  Jesus  not  yet  was 
glorijicatus,  [there  is  no  such  Lat.  word :  the  Lat.  has  the  verb 
glorior,  to  gloiy,  extol.]  Rheims, ...  for  as  yet  the  spirit  was  not 
(given),  because  Jesus  was  not  yet  glorified :  Ital.,  .  .  .  because  the 


430  THEOLOGY   OF   THE   BIBLE. 

Spirito  Holy  not  fosse,  might,  also  (been  sent),  for  Jesus  not  was 
also  been  honoured,  or,  extolled  :  E.  V.,  .  .  .  for  the  Holy  Ghost 
was  not  yet  (given),  because  that  Jesus  was  not  yet  glorified. 
[What  do  the  Lat.,  and  the  Rheims,  and  E.  V.,  mean  by  "  not  yet 
(given)  ?  "  We  have  seen,  that  the  Old  Testament  is  full  of  the 
pneuma  holy ;  and  also  the  New  Testament,  before  this  verse  oc- 
curs. It  is  i)lain  that  the  Gr.  en,  in  the  verse  has  been  mistaken  for 
en,  third  person  singular  imperfect  of  eimi,  to  be.  We  have,  the 
breath  holy,  or  of  holiness,  expressed  in  various  ways  in  the  Old 
Testament ;  several  of  which  have  been  given  in  the  preceding 
pages.  I  here  add  an  expression  signifying  the  same  thing :  1 
Kings  8  :  15  ;  E.  Y.,  God,  which  spake  with  his  mouth  unto  David : 
1  Kings  13:21;  E.  V.,  thou  hast  disobeyed  the  mouth  of  the  Lord  : 
V.  26  ;  E.  v.,  who  was  disobedient  unto  the  word  of  the  Lord :  2 
Chron.  6 :  4 ;  E.  v.,  which  he  [God]  spake  with  his  mouth  to  my 
father  David :  v.  15;  E.  V.,  that  which  thou  [God]  spakest  with 
thy  mouth.  We  see,  also,  by  1  Kings  13 :  2,  6,  above  given,  that 
the  word  of  the  Lord  is  equivalent  to  the  mouth,  breath,  of  the 
Lord,  and  so,  equivalent  to  ru-ach  holy, — Gr.,  pjieuma  holy, — Dou- 
ay,  and  E.  V.,  Holy  Ghost, — Holy  Spirit.] 

In  John  14:  17,  we  have,  Gr.,  To,  that,  pneuma,  breath,  of  {the 
not  to  be  rendered)  truth,  ho,  which  .  .  .  ,  because  it  observeth  not 
auto,  it,  not  at  all  recognizeth,  or,  discerneth,  auto,  it :  you,  but, 
recognize,  or,  discern,  aiito,  it,  for  Avith  you  it  remaineth  fixed,  and 
in  you  shall  be :  The  Lat.  has  quern  .  .  .  eion  .  .  .  eum  .  .  .  eum  ; 
which,  or,  whom, ...  it  ...  it ...  it,  or,  him :  Ital.,  il  quale,  the 
which,  and  lo  .  .  .  lo  .  .  .  lo ,'  \lo  is  both  it,  and  him:]  the  Rheims 
preferred  to  give,  whom  .  .  .  him  .  .  .  him  .  .  .  him  ...  he :  and  the 
E.  V.  follows  the  Rheims.  In  John  15  :  26,  the  Gr.  is,  AVhen  but, 
'  be  come  ho,  that,  advocate,  or,  consoler,  hon,  which,  I  shall  send 
[i.  e.,  by  his  sacrificial  death]  to  you  from  the  Father,  to,  thvit,pneu- 
ma  of  {the  not  to  be  rendered)  truth,  ho,  which,  [it  is  ho  in  John 
14  :  17  also,]  from  the  Father  emanateth,  eJceinos,  it,  shall,  or,  will, 
bear  testimony  concerning  me.  Ital,,  il  quale,  the  which  . .  .  il 
qual,  which,  proceedeth  from  my  Father,  e^so,  it,  will,  or  shall,  &c. : 
Rheims,  vjhom  I  will  .  .  .  who  proceedeth  from  the  Father,  he  shall, 
&c. :  E.  v.,  xohom  I  will  .  .  .  which  proceedeth  from  the  Father,  he 
shall,  &c.  John  16  :  13  ;  Gr.,  When  but  be  come  it,  to,  t\\^t,jineu- 
ma  of  {the  not  be  rendered)  truth,  hodtgesei,  it  will  guide,  or,  di- 
rect, you  into  all  the  truth :  for  not  lalcsei,  will  it  speak,  from  itself, 
but  whatever  akouse,  it  may  learn,  or,  apprehend,  it  will  speak. 


THEOLOGY   OF   THE   BIBLE.  431 

[i.  e.,  you,  with  the  pneuma  holy,  will,  or,  shall  speak],  and  i5cr, 
those  [things]  coming  anangelei,  will  angel, — messenger — to  you. 
[There  is  no  particle  before  either  of  the  verbs ;  but  simply  the 
verb  in  its  proper  tense,  number,  and  person.]  The  Lat.  has  ille^ 
that,  spiritus  of  truth  ;  and  the  verbs  only  are  given,  in  their  proper 
tenses,  &c. :  The  Ital.  has,  colui,  that,  (that  is)  the  Spirito  of  truth, 
and  has  egli,  it,  before  two  of  the  verbs,  and  then,  only,  the  verbs 
in  their  proper  tense,  &c. :  the  Rheims  has  he  six  times :  the  E.  Y,, 
the  same.  [As  to  the  expression  found  in  several  places  in  the 
E.  V. :  the  spirit  speaketh,  or,  saith  ;  Gr.,  that  pneuma  ;  (i.  e.,  the 
breath, — spirit — holy ;)  we  have  in  Habak.  2:3,  E.  V.,  '  the  vision 
shall  speak : '  the  breath  speaketh,  or,  saith,  is  much  less  figurative. 
I  said  I  would  inform  the  reader  who  Geddes  was.  I  give  a 
brief  account  of  him  and  his  work,  collected  from  difierent  notices 
of  him.  Rev.  Alex.  Geddes,  LL.  D,,  an  eminent  Scottish  Roman 
Catholic  divine,  distinguished  as  a  learned  writer.  The  distinction, 
LL.  D.,  was  conferred  on  him  by  a  Protestant  University  ;  the  only 
instance  of  the  kind.  He  Avas  born  in  1737.  Finding  that  the  La- 
tin Vulgate  was  in  many  instances  inaccurate,  he  resolved  to  trans- 
late the  Bible  directly  from  the  originals.  Everything  that  hard 
toil  could  do  to  make  this  great  undertaking  as  complete  as  possi- 
ble was  done.  In  1799  he  gave  to  the  world  his  first  volume;  and 
in  1800,  the  second,  which  brought  the  work  to  the  end  of  Ruth  ; 
and  also  a  volume  of  critical  remarks.  He  died  in  1802,  while  en- 
gaged in  translating  the  Psalms.  His  version  of  the  Psalms,  which 
he  completed  as  far  as  the  118th,  was  published  in  1807.  [This  I 
have  not  seen.  His  version  shewed,  (as  all  will  see  who  will,  as 
he  did,  fully  prepai-e  themselves  to  read  the  Scriptures  in  the  origi- 
nals,) that  the  current  so-called  theology  was  radically  wrong  :]  and 
he  became  an  object  of  equal  alarm  and  hostility  to  his  own  church 
and  all  the  Protestant  denominations.  The  former,  indeed,  set  the 
example  of  the  persecution,  to  which  he  was  for  a  considerable  pe- 
riod subjected  :  and  after  he  published,  a  majority  of  the  Catholic 
Bishops  in  England  forbade  the  use  of  his  work  in  their  sees ;  while 
the  apostolic  vicar  of  the  London  district  interdicted  him  from  offi- 
ciating as  priest.  Accusations  of  infidelity,  and  of  a  desire  to 
destroy  the  authority  of  Scripture,  were  heaped  upon  him  from  all 
quarters.  To  dissipate  these  charges,  he  published  an  '  Address,' 
in  which  he  proclaimed  himself '  a  sincere  though  unworthy  disci- 
ple of  Christ,'  and  denounced  those  as  the  real  enemies  of  religion 
'  who  seek  to  support  her  on  rotten  props,  which  moulder  away  at 


432  THEOLOGY   OF   THE   BIBLE. 

the  first  touch  of  reason,  and  leave  the  fabric  in  the  dust.'  "We 
remark  :  The  persecution  and  proscription  of  Geddes,  and  of  his 
work,  the  fruit  of  so  much  toil,  and  of  a  thorough  mastery  of  the 
Hebrew,  was  but  a  continuance  of  the  old  system  of  jaroscription, 
by  the  Latin — Romish — Ecclesiastics,  of  the  Greek  and  the  Hebrew. 
Professor  Draper,  in  his  work  on  The  Intellectual  Development  of 
Europe,  notices  this  system  of  proscription  as  early  as  1470,  when 
tlie  Greek  and  Hebrew  threatened  to  take  from  the  Latin  language 
the  sacred  character  with  which  Romanism  had  clothed  it.  I  can 
only  extract  a  sentence  or  two  :  page  469,  the  Professor  says  '  with 
a  quick,  a  jealous  suspicion,  the  ecclesiastic  soon  learned  to  detect 
a  heretic  from  his  knowledge  of  the  Greek  and  Plebrew  : '  p.  470, 
'  they  [the  Romish  clergy]  were  giving  proof  that  they  could  not 
ti-ust  their  own  strength.  They  could  not  conceal  their  dread  at 
the  incoming  of  the  Greek  ;  they  could  not  speak  without  hori'or 
of  the  influence  of  the  Hebrew.'  And,  p.  484,  'the  study  of  the 
Greek  and  Hebrew,  recognized  by  all  parties  to  be  dangerous  to 
the  Latin  system.'  I  need  hardly  say  to  the  reader,  that  it  is  the 
Latin,  and  the  Italianized  Latin  system  that  is  still  prevalent. 
Under  this  Latin — Romish — system  it  came  to  this  pass,  that  no 
man  must  attempt  to  resort  to  the  languages  in  which  the  Scrip- 
tures were  written ;  that  Latin  so-called  Christianity  must  be  re- 
ceived implicitly  as  sacred,  as  the  infallible  word  of  God  :  and  I 
have  no  doubt  that  most  persons  who  read  the  E.  V.  (it  is  called 
the  authorized  version)  read  it  under  the  impression  that  every 
word  of  it  Avas  inspired — inbreathed — by  God. 

After  I  had  given  my  whole  course  of  public  readings,  a  gentle- 
man wlio  had  heard  most  of  them  happened  to  see  Geddes's  work, 
his  two  first  vols,  and  his  vol.  of  Critical  Remarks,  and  Prospectus, 
&c.,  in  a  book-stoi-e  in  New  York ;  and,  thinking  I  would  like  to 
have  them,  he  brought  them  to  me,  three  large  folio  vols.,  and  his 
Prospectus,  &c.,  a  smaller  folio  vol. ;  a  very  expensive  work,  not 
likely  to  have  obtained  more  than  a  very  limited  circulation.  I  at 
first  told  the  gentleman  I  did  not  desire  to  have  them ;  but  it  oc- 
curred to  me  to  look  at  a  few  passages ;  I  turned  to  some,  and  found 
that  he  rendered  Gen.  1  :  2,  thus :  "  a  vehement  Avind,"  E.  V.,  'the 
Spirit  of  God.'  Gen.  2:  7,  "man  became  a  living  person,"  E.  V., 
'  man  became  a  living  soul.'  The  reader  has  seen  that  Geddes's 
rendering  of  Gen.  2  :  7  gives  the  true  sense ;  and  that  it  is  the 
corporeal  living  man  that  is  called  an  en-phsh^ — breath,  E.  V.,  soul, 
as   every  breathing  creatui-e  is   called  in  the  Bible.     Ps.  104  :  4, 


THEOLOGY    OF   THE    BIBLE. 


4^3 


which  I  found  in  his  vol.  of  Critical  Remarks  :  it  is  ijivcn  also  in 
his  letter  to  the  Loi-d  Bishop  of  Loudon,  (published  with  his  Pros- 
pectus,) p.  53,  "  who  maketh  the  winds  his  messengers."  These 
renderings,  by  which  I  found  myself  supported  by  so  accomplished 
a  Hebrew  scholar,  induced  me  to  say  to  the  gentleman,  he  might 
leaA'e  the  books.  I  give  what  Geddes  says  of  Ps.  104  :  4,  at  p.  53 
of  his  letter  :  "Another  instance  I  shall  give  from  thfe  Psalms.  Ps. 
1 04 :  4,  is  thus  rendered  by  our  last  translators :  '  Who  maketh  his 
angels  spirits,  and  his  ministers  a  flaming  fire.'  That  a  servile  trans- 
lator fi'om  the  Vulgate  [the  Latin]  should  be  guilty  of  so  egregious 
a  mistake  is  not,  perhaps,  to  be  Avondered  at.  He  had  before  him 
an  ambiguous  text ;  [the  Lat.  text]  and  might  think  it  incumbent 
on  him  to  be  as  obscure  and  imintelligible  as  his  original ;  [the 
Latin ;]  but  that  one  who  translates  immediately  from  the  Hebrew, 
and  is  but  moderately  acquainted  with  its  genius,  should  so  miser- 
ably degrade  this  sublime  passage  is  surprising  indeed.  '  Who 
maketh  the  winds  his  messeno;ers,  and  his  ministers  the  flashing- 
lightning.'  A  bold  and  sublime  idea,  and  worthy  an  Oriental 
bard."  [David.]  A  note  here  says :  "  Bishop  Hare  has  well  ren- 
dered this  verse  in  Latin,  '  faciens  angelos  suos,  ventos, — making 
liis  angels — messengers,  (the)  winds,  '  ministros  suos,  ignem  flam- 
mantem,'  his  ministers,  (a,  or,  the,)  Are  flaming:  but  Green,  who 
took  Bishop  Hare  for  his  model,  has  ill  translated  into  English  the 
first  line,  '  Who  maketh  his  angels  winds.'  "  Green's  mistake  is  in 
not  putting  a  comma  after  his  word  angels,  as  Bishop  Hare  does. 

Further,  as  to  the  word  HELL. 

I  have  given  before,  p.  123,  all  the  places  where  the  Heb.  shaul, 
— Gr.,  hades,  occurs  in  the  Pentateuch :  and  other  passages  contain- 
ing it  occur  in  the  preceding  pages.  In  1  Sam.  2  :  6,  the  Heb.  is 
shaul;  the  Gr.,  hades  ;  the  Lat.,  infenis  ;  the  Douay,  hell ;  the  Ital., 
the  sepolcro  /  the  E.  V.,  the  grave.  2  Sam.  2  :  32,  Heb.,  qbr,  grave  : 
Gr.,  taphos,  grave  :  Ital.,  the  sepoltura,  gi-ave  :  Douay,  and  E,  V., 
the  sepulchre.  2  Sam.  3  :  32  ;  Heb.,  qhr :  Gr.,  taphos,  gra,ve  :  Ital., 
the  sepoltura:  Douay,  and  E.  V.,  the  grave.  2  Sam.  22:  6;  Heb., 
oishaid:  Gr.,  of  death:  Ital.,  of  the  sepolcro :  Lat.,  of  infernus: 
Douay,  and  E.  V.,  of  hell.  1  Kings  2:9;  Heb.,  shaul:  Gr.,  hades: 
Ital.,  sepolcro:  Lat.,  wfenis:  Douay,  hell:  E.  V.,  the  grave.  1 
Kings  13  :  22  ;  Heb.,  qhr :  Gr.,  taphos:  Ital,,  sepoltura:  Lat.,  and 
Douay,  sepulchre  :  E,  V.,  grave,     1  Kings  \?> :  31  ;  Heb.,  qbr:  Gr., 


434  THEOLOGY   OF   THE   BIBLE. 

taphos:  Lat.,  Douay,  Ital,,  and  E.  V.,  sepulchre.  1  Kings  14  :  13  ; 
Heb.,  $'5r.'  Lat.,  Douay,  and  Ital.,  sepulchre:  E.  V.,  grave.  [I 
omit  many  passages  where  the  Heb.  is  qbr  ;  the  Gr.,  taphos  ;  for 
wMch  the  Douay,  and  E.  V.,  give,  sometimes,  sepulchre,  and  some- 
times, grave.  I  give  enough  of  such  passages  to  shew,  that  the 
Heb.  shaul, — Gr.,  hades,  mean  the  same  as  the  Heb.  qbr, — Gr.,  ta- 
phosJ]  2 Kings  22:  20;  Heb.,  qbr :  Gr.,  tajohos:  Lat.,  and  Douay, 
sepulchre:  ltd!.,  sepoltur  a,  gv2i\e'.  E.V.,  grave.  Job  5  :  26;  Heb., 
qbr:  Gr.,  taphos:  Lat.,  sepulchre:  Ital.,  the  sepolcro :  Douay,  the 
gi-ave :  E.  Y.,  (thy)  grave.  Job  7:9;  Heb.,  shaul :  Gr.,  hades: 
Lat.,  inferus :  Douay,  hell :  Ital.,  the  sepolcro  :  E.  V.,  the  grave. 
Job  10  :  19  ;  Heb.,  qbr  :  Gr.,  mnema,  tomb  :  Lat.,  tumulus,  a  heap 
of  earth,  tomb,  grave,  sepulchre :  Douay,  grave :  Ital.,  sepoltura : 
E,  v.,  grave.  Job  10:  21  ;  Heb.,  to  land  hsJiJc,  of  darkness  n,  yea, 
or,  and,  of  shade  of  death :  hshJc,  darkness,  is  used,  says  Ges.,  for 
hades,  [the  grave,]  citing  Ps.  88  :  12  ;  Read  in  E.  V.,  v.  10,  11,  12 : 
in  V.  11  the  Heb.  is,  qbr :  Gr.,  taphos :  Lat.,  Douay,  and  Ital.,  the 
sepulchre:  E.  V.,  the  grave;  and  in  v.  12,  in  hshJc,  darkness:  the 
verses  shew  plainly  that  darkness  is  used  as  equivalent  to,  the 
grave.  Job  17:1;  Heb.,  .  .  .  qbrim  li,  the  graves  for  me  (i.  e.,  the 
burial-place  waits  for  me,  says  Ges.,  citing  this  v.)  Job  14  :  13  ; 
Heb.,  in  shaul:  Gr.,  in  hades :  Lat.,  in  in/emus:  Douay,  in  hell: 
Ital.,  sotterra,  under  ground  :  E.  V.,  in  the  grave.  [/Sotter^'a  is  the 
Ital.  word  used  in  Deut.  32  :  22,  see  p.  123.]  Job  17  :  13  ;  Heb., 
Though  aqice,  I  be  strong,  or,  endure,  shaul  house  of  me,  in  hshk, 
darkness,  is  spread  out  bed  of  me  :  Gr.,  Though  I  hold  out,  or,  en- 
dure, hades  of  me  the  house,  de,  indeed,  in  darkness  is  spread  of  me 
the  bed :  Ital.,  Although  I  amuse  myself  with  hope,  the  sejjolcro 
(will  be)  the  my  bouse,  I  shall  make  the  my  bed  in  the  darkness  : 
Lat.,  tliough  I  bear  with,  withstand,  infernus  my  house  is,  ef,  even, 
in  darkness  I  have  spread  my  bed :  Douay,  If  I  wait  hell  is  my 
house,  and  I  have  made  my  bed  in  darkness :  E.  V.,  If  I  wait, 
the  grave  (is)  mine  house ;  I  have  made  my  bed  in  the  darkness. 
Job  17 :  16  :  Heb.,  bdi,  [of  which  the  meaning  is  very  uncertain, 
as  we  shall  see ;  it  may  be,]  whenever,  or,  in  multitude,  shal,  the 
grave,  they  shall  descend  it,  am,  lo,  together  ol,  upon,  dust  come 
down :  Gr.,  Whether,  or,  can  it  be  that,  with  me  into  hades  they 
shall  descend  ?  Whether,  or,  can  it  be  that,  upon  dust  we  shall  go 
down  ?  Lat.,  Into  the  deepest  infernus  shall  go  down  all  mine  ; 
thinkest  thou,  at  least  there  there  v\'ill  be  rest  to  me  ?  Douay,  All 
■that  I  have  shall  go  down  into  the  deepest  ^:>?'^.-  thinkest  thou 


THEOLOGY   OF   THE   BIBLE.  435 

that  there  at  least  I  shall  have  rest  ?  [Here  the  Douay  gives  pit 
for  the  Lat.  infenius,  the  Lat.  Avorcl  for  which  it  generally  gives 
hell :]  the  Ital.  is,  (The  my  hopes)  shall  go  down  into  the  bottom 
of  the  sepolcro  ;  because  the  rest,  or,  repose,  (of  all)  equally  (is)  in 
the  dust :  E.  V.,  They  shall  go  down  to  the  bars  of  the  pit,  when 
(our)  rest  together  (is)  in  the  dust.  [I  don't  know  whence  this  was 
got.j  Job  21  :  13;  Heb.,  shaul:  Gr.,  hades:  Lat.,  infernus :  Dou- 
ay, hell :  Ital.,  the  sepolcro  :  E.  V.,  the  grave.  Job  21 :  26 ;  Heb., 
Together  upon  dust,  or,  earth,  they  shall  lie  down,  and  a  thrown 
up,  [i.  e.,  a  heap  of  dust,  or,  earth,]  shall  cover  upon  them.  The 
Gr.  verb  here  is,  Jcoimao,  to  lie  down  to  rest.  Job  21 :  32  ;  Heb., 
qhrut,  [plural  of  qh\'\  graves :  Gr.,  plural  of  taphos :  Lat.,  sepul- 
chres: Ital.,  sepulchi-es:  Douay,  and  E.  V.,  graves.  Job  24:  19; 
Heb.,  shaul:  [The  vei'se  is  omitted  in  my  copy  of  the  Gr.]  Lat.,  in- 
ferus :  Douay,  hell :  Ital.,  the  sepolcro :  E.  V.,  the  grave.  Job 
28:3;  Heb.,  stone  of  darkness  k,  yea,  or,  and,  shade  of  death :  [i.  e., 
the  stone,  or,  stones,  of  the  tomb :]  Job  30:23;  Heb.,  For  I  know, 
death  will  bring  back,  cause  to  return,  me,  u,  yea,  house  appointed 
for  every  living  thing.  Job  30 :  24  ;  Heb.,  Surely  prayers  avail 
nothing,  he  [God]  or,  it  [death]  stretching  out  hand,  am,  though, 
in  calamity  of  him,  oi-,  it,  nevertheless  they  cry  for  help  :  Ges.,  un- 
der boi,  citing  this  verse,  translates  it  thus :  "  Prayers  avail  nothing 
when  God  stretches  out  the  hand,  nor  in  his  destruction,  (i.  e.,  says 
he,  sent  by  God,)  does  outcry  profit  them."  There  is  no  word  for 
grave  in  the  Heb.,  or  Gr.,  or  Lafc.,  or  Douay  ;  the  Ital.  is,  Yet,  or, 
however,  not  will  he  stretch  out  the  hand  to  the  avello,  grave, 
(those  that  there  are  within)  cry  they,  when  he  destroy eth  ?  E.  V., 
Howbeit  he  will  not  stretch  out  (his)  hand  to  the  grave,  though 
they  cry  in  his  destruction  :  Margin,  "  Or,  seeing  that  in  its  destruc- 
tion, the  destruction  of  the  grave,  i.  e.,  death,  there  is  deliverance." 
Ed.  Job  33  :  22 ;  Heb.,  to  shht,  [defined,]  pit,  sepulchre,  grave, 
en-phsh  of  him,  xi,  yea,  life  of  him  to  (the)  dead  :  the  Gr.  gives  tha- 
natos,  death,  for  shht,  and  hades  for,  the  dead :  Lat.,  Hath  drawn 
near  to  corruption  anima  of  him,  et,  even,  life  of  him  to  mortals,  or, 
deadlies :  Douay,  His  soul  hath  drawn  near  to  corruption,  and  his 
life  to  the  destroyers :  Ital.,  E,  yea,  his  anima  cometh  near  to  the 
fossa,  trench,  grave,  e,  yea,  or,  and,  his  life  to  the  (bad)  mortals  : 
E.  v..  Yea,  his  soul  draweth  near  to  the  grave,  and  his  life  to  the 
destroyers.  In  v.  24,  28,  30,  the  Heb.  word  is  the  same,  shht.  Job 
38  :  17,  the  Heb.  has,  g.ates  of  death,  .  .  .  gates  of  shade  of  death  ; 
the  Gr.  has,  gates  of  death  .  .  .  gates  of  hades  ;  Lat.,  gates  of  death, 


436  THEOLOGY   OF   THE   BIBLE. 

.  .  .  doors  dark :  Douay,  the  gates  of  death,  .  .  .  the  darksome 
doors  :  Ital.,  the  gates,  or,  doors,  of  the  death,  .  ,  .  the  gates,  or, 
doors,  of  the  ombra,  shade,  of  the  death :  [Graglia's  Ital.  Diction- 
ary defines  omhra,  shadow,  shade,  ghost,  spirit :  this  is  the  way 
Romanism  makes  shades,  ghosts,  spii-its  :]  E.  V.,  the  gates  of  death, 
,  .  .  the  doors  of  the  shadow  of  death.  Ps.  6:6;  Heb.,  shaul :  Gr., 
hades :  Lat.,  infernus :  Douay,  hell :  Ital.,  the  sepolcro :  E.  V.,  the 
grave.  Ps.  7  :  15  ;  E.  V.,  in  the  dust.  Ps.  9:  15  ;  E.  V.,  in  the 
pit.  Ps.  9:  17;  Heb.,  shaul:  Gr.,  hades:  Lat.,  infernus:  Douay, 
hell:  Ital.,  inferno:  E.  V.,  hell.  Ps.  16:  10;  Heb.,  shaul:  Gr., 
hades :  Lat.,  infernus:  Douay, hell :  Ital.,  the  sepolcro:  E.  V.,hell. 
Ps.  18  :  5;  Heb.,  shaid :  Gr.,  hades:  Lat.,  infernus :  Douay,  hell: 
Ital.,  sepolcro :  E.  V.,  hell.  Ps.  22 :  29  ;  E.  V., .  .  .  all  they  that  go 
down  to  the  dust.  Ps.  28  :  1  ;  E.  V.,  that  go  down  into  the  pit. 
Ps.  30 :  3;  Heb.,  shaid  ...  bur^  (defined)  pit,  sepulchre:  Gr., 
hades  .  .  .  laJcJcos,  pit :  Lat.,  infernus  .  .  .  lacus,  ditch  :  Douay,  hell 
...  pit :  Ital.,  sepolcro  .  .  .  fossa,  (defined)  ditch,  trench,  grave : 
E.  v.,  grave  .  .  .  pit.  Ps.  30:9;  Heb.,  shht,  pit  .  .  .  ophr,  dust : 
Gr.,  diapthoran,  destruction,  for  shht :  Lat.,  and  Douay,  corruption: 
Ital.,  fossa.  Ps.  31  :  17  ;  Heb.,  shaid:  Gr.,  hades:  Lat.,  infernus: 
Douay,  hell:  Ital.,  sepolcro:  E.  V.,  grave.  Ps.  49:  14;  Heb., 
shaid,  twice  :  Gr.,  hades,  twice :  Lat.,  infernus,  twice  :  Douay,  hell, 
twice  :  Ital.,  first,  sotterra,  under  ground,  and  then,  sepolcro  :  E.V., 
grave,  twice.  Ps.  49  :  15  ;  Heb.,  shaul :  Gr,,  hades :  Lat.,  infei^s: 
Douay,  hell :  Ital.,  sepolcro :  E.  V.,  grave.  Ps.  55  :  15  ;  Heb.,  Let 
be  death  upon  them,  let  them  go  down  into  shaul  hiim,  living,  or, 
alive  :  Gr.,  into  hades  living  :  Lat.,  into  infernus  viventes,  living : 
Douay,  into  hell  alive :  Ital.,  sotterra  all  alive :  E.  V.,  quick  into 
hell:  Margin,  "Or,  the  grave,"  citing  Ps.  9  :  17  ;  see  it  given  be- 
fore :  Ges.,  under  ird,  gives,  let  them  go  down  alive  into  hades. 
Ps.  63  :  9  ;  Heb.,  shall  go  into  lower  parts  of  this  earth :  Gr.,  those 
lowest  of,  &c.  :  Lat.,  the  inferiora,  lower,  of,  &c. :  Douay,  the 
lower  parts  of  the  earth:  Ital,  the  more  low  parts  of  the  earth: 
E.  v.,  the  lower  parts  of  the  earth.  Ps.  69  :  15  ;  E.  V.,  pit.  Ps. 
86  :  13  ;  Heb., .  .  .  en-phsh  of  me  [i.  e.,  me]  from  of  shaul  lower 
part :  [i.  e.,  from  the  bottom  of  the  grave :]  Gr.,  the  psuche  of  me 
from,  or,  out  of  hades  lowest :  Lat.,  my  anhna  from,  or,  out  of, 
inferno  lower:  Douay,  my  soul  out  of  the  lower  hell:  Ital.,  my 
anima  from  the  bottom  of  the  sepolcro :  E.  V.,  my  soul  from  the 
lowest  hell:  Margin,  or,  grave.  Ps.  88:  3;  Heb.,  shaul:  Gr., 
hades :  Lat.,  infernus :  Douay,  hell :  Ital.,  sepolcro :  E.  V.,  grave. 


THEOLOGY   OF   THE   BIBLE.  437 

Ps.  88  :  4  ;  Hob.,  bur:  Gi*.,  laJchos :  Lat.,  lacus :  Douay,  pit :  Ital., 
fossa,  ditch,  trench,  grave :  E.  V.,  pit :  v.  5 ;  Heb.,  qhr  :  Gr.,  ta- 
phos :  Lat.,  sepulcrum,  grave,  tomb,  sepulchre :  Douay,  sepulchre  : 
Ital.,  sepoltura:  E.  V".,  grave:  v.  6;  Heb.,  They  laid  me  in  bur, 
pit,  lowest,  in  darkness,  in  shades :  Gr.,  in  lakkos  lowest,  in  dark- 
ness, Jcai,  yea,  in  shade  of  death :  Lat.,  They  have  laid  me  in  lacu 
inferiori,  in  pit  lower,  in  darks,  et,  even,  in  wnibra,  shade,  of  death  : 
Douay,  They  have  laid  me  in  the  lower  pit :  in  the  dark  places,  and 
in  the  shadow  of  death:  Ital.,  Thou  hast  laid  me  va  fossa,  grave, 
lowest,  in  tenebre,  darkness,  in  (places)  deep :  E.  V.,  Thou  hast  laid 
me  in  the  lowest  pit,  in  darkness,  in  the  deeps.  Ps.  88  :  11 ;  Heb.,  .  . 
in  qb^  ...  in  abdun,  destruction,  abyss,  (nearly  synonymous  with 
shaul,  says  Ges.,) :  Gr.,  in  taphos  ...  in  {the  not  to  be  rendered) 
apoleia,  (defined)  loss,  destruction,  perdition,  death :  Lat.,  in  sepul- 
cro  ...  in  perditione,  loss,  abolishment :  Douay,  in  the  sepulchre 
...  in  destruction :  Ital.,  in  the  sepolcro  ...  in  (the  place  of)  the 
perdizione,  (defined  by  Graglia)  perdition,  damnation,  destruction, 
ruin :  E.  V.,  in  the  grave  ...  in  destruction,  Ps.  89  :  48 ;  Heb., 
shaul :  Gr.,  hades:  Lat.,  inferus:  Douay,  hell:  Ital.,  sepolcro: 
E.  v.,  grave.  Ps.  94  :  17;  Heb.,  dume,  place  of  silence  (poetically 
used  of  hades,  says  Ges.,  citing  this  verse,  and  Ps.  115:  17)  :  the 
Gr.  in  Ps.  94:  17,  gives  hades  for  the  Heb.  dume\  the  Lat.  gives 
infernus :  the  Douay,  hell :  Ital.,  in  the  silence  :  E.  V.,  in  silence. 
Ps.  115  :  17  ;  Heb.,  Not  those  dead  praise  Jehovah,  ii,  yea,  not  any 
that  go  down  to  dume,  place  of  silence :  Gr.,  for  dume,  gives,  hades : 
Lat.,  into  infernus :  Douay,  to  hell :  Ital.,  into  the  place  of  silence : 
E.  v.,  into  silence.  Ps.  116  :  3  ;  Heb.,  Have  surrounded  me  cords 
of  death,  u,  yea,  limits,  or,  borders  of  shaid  came  to,  or,  befell,  me : 
Gr.,  of  death  ,  .  .  o? hades:  Lat.,  of  death  .  .  .  o? infernus :  Douay, 
The  sorrows  of  death  have  compassed  me  :  and  the  perils  of  hell 
have  found  me :  Ital.,  ,  .  .  of  the  death  ...  of  the  sspolcro :  E.  V., 
of  death  .  .  .  of  hell.  Ps.  118  :  18  ;  E.  V.,but  he  hath  not  given  me 
over  unto  death.  Ps.  139:  8;  Heb.,  shaul:  Gr.,  hades:  Lat.,  in- 
fernus :  Douay,  into  hell :  Ital.,  in  the  places  low  sotterra,  under 
ground :  E.  V.,  in  hell.  Ps.  141 :  V  ;  Heb.,  shaul:  Gr.,  hades :  Lat., 
infernus:  Douay,  hell:  Ital.,  sepolcro:  E.  V.,  grave.  Ps.  143:  3; 
Heb., ...  in  darkness  as  dead  of  time  long  past.  Ps,  143  :  7  ;  Heb. 
bur,  pit.  Prov.  1 :  12  ;  Heb,,  shaul  .  .  .  bur :  .  .  .  Gr.,  hades  for 
shaid:  Lat,,  infernus:  Douay,  hell .  .  .  pit :  Ital,,  the  sepolcro  .  .  . 
the/ossa:  E.  V.,  the  grave  .  .  .  the  pit.  Prov.  2:  18;  Heb,,  to 
death,  u,  yea,  to  rphaim  (a  gentile   noun,  Rej)haites,  an  ancient 


438  THEOLOGY   OF  THE   BIBLE. 

nation  of  the  Canaanites,  famous  on  account  of  their  gigantic  sta- 
ture, says  Ges.) :  Gr.,  to  death  ...  to  hades,  for  rphaim :  Lat.,  to 
death  ...  to  inferus:  Douay,  unto  death  ...  to  hell :  Ital.,  to  the 
death,  e,  yea,  the  her  jaathways  to  the  giants :  E.  V.,  unto  death  .  . 
unto  the  dead.  Pro  v.  5:5;  Heb.,  Footsteps  of  her,  of  death ;  of 
shaul,  steps  of  her  take  hold  :  Gr.,  with  death  into  the  hades :  Lat., 
into  death,  et,  even,  to  inferus :  Douay,  into  death,  and  her  steps  go 
in  as  far  as  hell :  Ital.,  to  the  death  ...  to  the  inferno,  the  lying  be- 
low :  [equivalent  to  the  Ital.  sotterra,  under  ground :]  E.  V.,  Her 
feet  go  down  to  death ;  her  steps  take  hold  qn  hell.  Prov.  7  :  27; 
Heb.,  Paths  oi  shaid  house  of  her,  going  down  to  the  inclosures  of 
death  (i,  e.,  of  hades,  says  Ges.,  under  hdr:)  Gr.,  of  hades  ...  of 
the  death  [of  death  :]  Lat.,  of  inferus  ...  of  death  :  Douay,  to  hell 
....  of  death  :  Ital.,  of  the  inferno, ...  to  the  more  internal  places 
of  death :  E.  V.,  to  hell,  .  .  to  the  chambers  of  death.  Prov.  9 :  18  ; 
Heb.,  of  shaul :  Gr.,  of  hades:  Lat.,  of  infernus:  Douay,  of  hell: 
Ital.,  of  the  inferno :  E.  V.,  of  hell.  Prov.  15:  11  ;  Heb.,  shaul  u, 
yea,  or,  and,  abdun  [see  before :]  Gr.,  Hades  hal,  yea,  or,  and,  apo- 
leia  [see  before :]  Lat.,  Infernus,  et,  even,  perditio,  loss,  abolish- 
ment :  Douay,  Hell  and  destruction :  Ital.,  The  inferno  e,  yea,  the 
place  of  the  perdizione  [see  before :]  E.  V.,  Hell  and  destruction. 
Prov.  15  :  24 ;  Heb., .  .  may  escape,  go  away,  be  removed,  from 
shaul  beneath ;  Gr.,  out  of  the  hades,  sothe,  he  may  be  brought 
back  safe,  or,  be  saved:  Lat.,  out  of, or,  from,  infernus  the  utmost: 
Douay,  from  the  lowest  hell :  Ital.,  to  draw  himself,  or,  be  drawn, 
from  the  inferno  (which  is)  at  bottom  [equivalent  to  its  phrase  be- 
fore given,  from  the  bottom  of  the  sepolcro ;]  E.  V.,  that  he  may 
depart  from  hell  beneath.  Prov.  23  :  14;  Heb.,  from  shaul:  Gr., 
from  death :  Lat.,  from  infernus :  Douay,  from  hell :  Ital.,  from  the 
inferno  :  E.  V.,  from  hell.  Prov.  27  :  20 ;  Heb.,  shaid  u,  yea,  or, 
and,  dbde,  place  of  destruction,  abyss,  (used  of  hades,  says  Ges., 
citing  this  verse  :)  Gr.,  Hades  hai,  even,  or,  and,  ajwleia  [see  be- 
fore :j  Lat.,  I7}fernus  et perditio  :  Douay,  Hell  and  destruction  are 
never  filled  :  Ital.,  The  sepolcro  e,  yea,  or,  and,  the  place  of  the  per- 
dizione [see  before :]  E.  Y.,  Hell  and  destruction  are  never  lull. 
Prov.  30  :  15,  16  ;  Heb.,  v.  15,  not  satisfied,  four  not  say  enough, 
V.  16,  shaul,  &c. :  omitted  in  my  copy  of  the  Gr. :  Lat.,  v.  16,  In- 
fernus: Douay,  hell:  Ital.,  The  sepolcro:  E.V.,  The  grave.  Eccles. 
6:4;  Heb.,  For  in  ehl,  breath,  he  came,  and  to  darkness  goetb,  and 
in  darkness  name  of  him  shall  be  covered  over.  Eccles.  8:10; 
Heb.,  of  wicked  qbrim,  the  graves :  Gr.,  in,  or,  to,  taphous,  graves ; 


THEOLOGY   OF   THE   BIBLE.  439 

Lat.,  and  Douay,  I  saw  the  wicked  buried :  Ital.,  and  then  I  have 
seen  [I  saw,]  that  the  wicked  (which  before  were)  buried:  E.  V., 
And  so  I  saw  the  wicked  buried.  Eccles.  9:  10;  Heb,,  ...  in 
shaul  where  thou  goest  there  [i.  e.,  Avhither  thou  goest :]  Gi'.,  in 
Aac?es,  where  thou  goest  there:  Lat.,  inferus :  Douay,  in  hell:  Ital., 
sotterra^  under  ground,  where  thou  goest,  not  there  (is),  &c. :  E.V., 
in  the  grave.  Eccles.  12:5;  Heb., .  .  .  for  goeth  that,  or,  this,  man 
to  house  olni^  hiding,  him :  Gr.,  for  goeth  ho,  that,  or,  this,  man  to 
house  of  space  of  time  of  him  [i.  e.,  to  which  space  of  time  brings 
him  :]  Lat.,  and  Douay,  into  the  house  of  his  eternity  :  Ital.,  to  his 
house  perpetual :  E.  V.,  to  his  long  home. 

Song  of  Sol.  8:6;  Heb.,  as  death,  ...  as  shaul :  Gr.,  as  death, 
a«  hades :  Lat.,  as  death,  ...  as  infernus  :  Douay,  as  death, ...  as 
hell :  Ital.,  as  the  death,  ...  as  the  inferno :  E.  V.,  as  death,  .  .  as 
the  grave.  Isai.  5  :  14;  Heb.,  shaul  the  en-phsh  of  her:  Gr.,  Ao, 
that,  or,  the,  hades  the  psuche  of  him :  Lat.,  mfernus  his  anima : 
Douay,  Therefore  hath  hell  enlarged  her  soul :  Ital.,  Therefore  the 
sepolcro  hath  enlarged  itself:  E.  V.,  Therefore  hell  hath  enlarged 
herself  Isai.  8  :  22 :  Heb.,  ...  to  darkness  thrust  forth :  Ital., .  .  . 
and  he  shall  be  shoved  into  the  darkness :  E.  V.,  .  .  .  and  (they 
shall  be)  driven  to  darkness.  Isai.  14:  9;  Heb.,  shaid :  Gr.,  the 
hades:  Jjzt.,  infernus  underneath:  Douay,  Hell  below :  Ital.,  The 
inferno  of  beneath:  E.  V.,  Hell  from  beneath.  Isai.  14  :  11 ;  Heb., 
shaul:  Gr,,  hades:  Lat.,  inferus:  Douay,  hell:  Ital.,  into  the  ^w- 
ferno  :  E.  Y.,  to  the  grave.  Isai.  14;  15  ;  Heb.,  to  shaid,  to  (the) 
hinder  parts  of  pit :  Gr.,  unto  hades,  kai,  yea,  to  the  foundations  of 
the  earth,  or,  ground :  Lat.,  to  infernus  in  depth  of  pit :  Douay, 
to  hell,  into  the  depth  of  the  pit :  Ital.,  into,  or,  to,  the  inferno, 
into,  or,  to,  the  bottom  of  the  fossa,  trench,  grave :  E.  V.,  to  hell, 
to  the  sides  of  the  pit.  Isai.  14 :  19 ;  Heb.,  qbr  of  thee  ...  to  stones 
of  pit :  Gr.,  to  hades,  for,  stones  of  pit:  Lat.,  sepulchre  ...  to  foun- 
dation of  pit :  Douay,  gi-ave,  ...  to  the  bottom  of  the  pit :  Ital., 
grave, .  .  .  to  the  stones  of  the  fossa :  E.  V.,  grave,.  .  .  to  the  stones 
of  the  pit.  Isai.  28  :  15  ;  Heb.,  For  you  have  said,  you  have  cut  (a) 
covenant  with  death,  u,  yea,  with  shaul  you  have  made :  [cut  a  co- 
venant, is  a  phi-ase,  from  slaying  and  dividing  the  victim,  as  was 
customary  in  making  a  covenant ;  says  Ges.] :  Gr.,  hades,  first,  .  .  . 
kai,  yea,  death :  Lat.,  death,  .  .  .  infernus:  Douay,  with  death, .  .  . 
with  hell :  Ital.,  with  death,  .  .  .  with  the  sepolcro :  E.  V.,  with 
death,...  with  hell.  Isai.  28:  18;  Heb.,  with  death,  ...  with 
shaul:  Gr.,  death,  .  .  the  hades :  Lat.,  death,  .  .  infernus  '  Douay, 


440  THEOLOGY   OF    THE   BIBLE. 

with  death, .  .  .  with  hell:  Ital.,  with  death, .  .  .  with  sepolcro: 
E.  v.,  with  death,  .  .  .  with  hell.  Isai.  38:  10;  Heb,,  of  sJiaul: 
Gr.,  oi  hades  :  Lat.,  of  wferus :  Douay,  of  hell:  Ital.,  of  the  sepol- 
cro :  E.  v.,  of  the  grave,  Isai.  38  :  17  ;  Heb.,  en-phsh  of  me  from 
pit  of  nothingness :  Gr.,  the  j^suche  of  me,  that  it  be  not  lost,  de- 
stroyed totally :  Lat.,  my  anima,  that  it  be  not  annihilated,  quite 
spent,  or,  quite  gone :  Douay,  my  soul  that  it  should  not  ]ierish  : 
Ital.,  my  anima,  to  draw  her  [it]  forth  from  the  fossa,  grave,  of  the 
corruption :  E.  V.,  ...  to  my  soul  (delivered  it)  from  the  pit  of 
corruption.  Isai.  38  :  18;  Heb.,  shaul,  .  .  .  rant,  death,  .  .  .  hur, 
pit:  the  Gr.  gives  hades  both  iov  shaul  and  for  bur:  Lat.,  infer- 
nus, .  .  .  mors,  .  .  .  lacus :  Douay,  hell,  .  .  .  death,  .  .  the  pit :  Ital., 
the  sepolcro,  .  .  .  the  death,  .  .  .  the  fossa :  E.  V.,  the  grave,  .  .  . 
death,  .  .  .  the  pit.  Isai.  53:9;  Heb.,  qbr :  Gr.,  taphos  :  Lat.,  se- 
pultura,  burial :  Douay,  burial ;  Ital.,  and  E.  V.,  grave.  Isai.  57  : 
1,  2;  V.  1,  Heb.,  Those  just  are  lost,  destroyed,  perish,  and  not  (a) 
man  putteth  upon  heart,  &c. ;  v.  2,  They  shall  enter  into  safety,  or, 
go  in  peace,  they  shall  be  at  rest  upon  beds  of  them  [their  graves] 
who  walk  in  strait  way :  (see  Ges.,  nkh)  :  the  Gr.  gives,  v.  1,  ye 
see  that  the  just  is  lost,  destroyed  totally,  perisheth,  &c. ;  in  v.  2, 
it  gives,  grave,  for  the  Heb.  beds  :  Lat.,  v.  1,  The  just  is  lost,  anni- 
hilated, quite  spent,  &c. ;  v.  2,  reguiescat,  let  him  lie  at  rest  in  his 
bed  that  hath  walked  in  his  directness  :  Douay,  v.  1,  The  just  per- 
isheth, &c. ;  V.  2,  .  .  .  let  him  rest  in  his  bed  that  hath  walked  in 
his  uprightness  :  Ital.,  The  just  dieth,  &c. :  v.  2,  Who  walketh  in 
his  integrity  shall  go  into  peace,  they  shall  repose,  or,  rest,  upon 
their  beds  :  E.  V.,  v.  1,  The  righteous  perisheth,  &c. :  v.  2,  He  shall 
enter  into  peace  (margin,  or,  go  in  peace) :  they  shall  rest  in  their 
beds,  (each  one)  walking  (in)  his  uprightness.  Isai.  57  :  9  ;  Heb., 
shatd :  Gr.,  hades :  Lat.,  inferus :  Douay,  hell :  Ital.,  the  inferno  : 
E.  v.,  hell.  Jer.  8:1;  Heb.,  qbri,  graves,  of  them :  Gr,,  the  ta- 
joAd/j  of  them  :  Lat.,  their  sepulchres  :  Douay,  their  graves:  Ital., 
their  sepolcre :  E.  V.,  their  graves.  Jer.  20  :  17  ;  Heb,,  qbr  of  me : 
Gr.,  taphos  of  me:  Ital.,  sepolcro:  Lat.,  Douay,  and  E.  V.,  grave. 
Jer.  22:  19;  Heb.,  Burial  of  (an)  ass  he  shall  be  buried,  drawn 
along  on  the  ground  and  thrown  far  off  from  the  gates  of  Jerusa- 
lem [i.  e.,  he  shall  have  no  burial,  than  which  nothing  was  more 
ignominious  among  the  Hebrews.]  Jer.  26  :  23  ;  Heb.,  qbrl,  gra^  es. 
Lam.  3:6;  Heb.,  Into  darkness  he  has  caused  me  to  return  as  (the) 
dead  of  time  long  past.  Ezek.  26:  11  ;  Heb.,  ...  to  (the)  arts, 
ground,   or,   earth,  shall   go   down.     Ezek.  28  :  8  ;  Heb.,  shht,  \)\t. 


THEOLOGY   OF  THE   BIBLE.  441 

Ezek.  31  :  14 ;  Heb.,  ...  for  all  of  them  are  given,  or,  delivered,  to 
death,  to  of  earth,  or,  ground,  lower  parts  among  (the)  sons  of 
ac?m,  Adam,  or,  men,  to  them  that  are  gone  down  to  hur.  Ezek. 
31 :  15;  Yloh., shale:  Gr.,  hades:  Lat.,  inferus  :  Douay,  hell :  Ttal., 
the  inferno:  E.V.,  the  grave.  Ezek.  31  :  16  ;  Heb.,  when  I  brought 
him  down  to  shale  with  them  that  go  down  to  hur^  and  shall  be  re- 
venged (and  so  given  by  Ges,,  under  nhm^  citing  this  verse)  by 
earth's,  or,  ground's,  lower  parts  all  the  trees  oden^  of  eden, — plea- 
sure, choice  "and  good  of  Lebanon,  every  drinking  water :  ['trees 
of  pleasure'  means,  I  presiime,  distinguished  personages,  who  had 
gone  to  the  grave  before  him :]  the  Gr.  of  the  verse  has  hades,  .  .  . 
pit ;  the  Lat.,  infernus,  ...  pit ;  the  Douay,  hell, .  .  pit ;  Ital,  the 
inferno,  .  .  the  fossa,  grave  ;  E.  V.,  hell,  ...  pit :  [the  lower  parts 
of  the  earth,  or,  ground,  in  the  v.  means  the  same  as  hell  .  .  .  pit.] 
Ezek.  31:  17;  Heb.,  shale:  Gr.,  hades:  Lat.,  infernus :  Douay, 
hell :  Ital,  the  inferno :  E.V.,  hell.  Ezek.  31:18;  Heb.,  to  earth's, 
or,  ground's,  lower  parts.  Ezek.  32  :  18,  the  same.  Ezek.  32  :  21  ; 
Heb.,  shaul :  Gr.,  in  deep  of  pit:  Ital.,  from  midst  the  sepolcro: 
Lat.,  from  midst  oi  infernus :  Douay,  from  the  midst  of  hell :  E.V., 
out  of  the  midst  of  hell.  Ezek.  32  :  22  ;  Heb.,  qhrt,  graves  :  v.  23  ; 
Heb.,  qbrt .  .  .  hur  .  .  .  qbr:  v.  24 ;  Heb.,  qbr  .  .  to  earth's  lower 
parts  .  .  to  bur:  v.  25 ;  Heb.,  qbr  .  .  bur:  v.  27  ;  Heb.,  shaul:  Gr., 
hades:  Lat.,  infernus:  Ital.,  the  inferno:  E.V.,  hell:  v.  29;  Heb., 
and  all  princes  of  her  who  were  put  in  graves  of  them  witli  slain  of 
sword,  with  uncii'cumcised  shall  lie  down  u,  yea,  with  them  that  go 
down  to  pit :  The  Gr.  gives,  were  put  to  bed  with :  Lat.,  had  slept 
with :  Douay,  are  joined  with :  Ital,  '  are  been  put  among '  the 
slain  with  the  sword  :  E.  V., '  laid  by'  (them  that  were)  slain  by 
the  sword :  v.  30  ;  Heb.,  .  .  .  with  them  that  go  down  to  the  bur^ 
pit.  Ezek.  37:  11  ;  Heb.,  and  abde,  is  lost,  (the)  hope  of  us;  we 
are  lost :  (see  Ges.,  under  ffzr,  citing  this  v. :)  Gr.,  apololen,  is  lost, 
the  hope  of  us ;  we  have  breathed  our  last :  [ajwldlen  is  from  aj^ol- 
lumi,  the  verb  we  have  so  often  bad ;  defined,  to  be  lost,  destroyed 
totally,  to  perish  :]  Lat.,  periit,  is  annihilated,  perished,  quite  spent, 
quite  gone,  cut  off",  our  hope  ;  and  we  are  abscissi,  cut  off",  put  an 
end  to  :  Douay,  our  hope  is  lost,  and  we  are  cut  off":  Ital.,  oar  hope 
is  perished,  e,  yea,  or,  and,  as  to  us,  we  are  exterminated :  E.  V., 
and  our  hope  is  lost ;  we  ai-e  cut  off"  for  our  parts.  Ezek.  37  :  12  ; 
Heb.,  .  .  lo  I  open  [for,  will  open ;  present  for  future  ;  often  so  used] 
qbrut,  (the)  graves,  of  you,  and  cause  to  come  up  you  from,  or,  out 
to,  (the)  qbnit  of  you :  Gr.,  I  open,  &c. :  Lat.,  Douay,  Ital.,  and 


4:42  THEOLOGY   OF   THE   BIBLE. 

E.  V,,  1  Avill  open,  &c.  Hosea,  13  :  14  ;  Heb.,  shanl .  .  .  mut . . . 
mtit .  .  .  shaul :  Gr.,  hades  .  .  .  death  .  .  .  death  .  .  .  hades :  Lat., 
mors  .  .  mors  .  .  m>ors  .  .  mors  .  .  infemus :  Doiiay,  death  .  .  death 
.  .  death  .  .  death  ,  .  hell :  Ital.,  sepolcro  .  .  death  .  .  death  .  .  sepol- 
cro  ■:  E.  V.,  grave  .  .  death  .  .  death  .  .  grave.  Amos  9:2;  Heb., , 
shaul:  Gr.,  hades:  Lat,,  infemus:  Douay,  hell :  Ital.,  the  places 
more  low  sotterra,  under  ground  :  E.  V.,  hell.  Obad.  1:3;  Heb., 
Who  shall  bring  down  me  to  arts^  earth,  or,  ground  ?  [i.  e.,  to  the 
grave,]  Jonah  2:2;  Heb,,  from  belly  o^ shaul:  Gr,,  from  belly  of 
hades:  Lat.,  from  belly  of  infemus:  Ital.,  from  the  belly  of  the 
sepolcro :  Douay,  out  of  the  belly  of  hell :  E.  V.,  the  same.  Jonah 
2:6;  Heb.,  m,  but,  thou  hast  brought  up  from  shht,  pit,  sepulchre, 
grave,  (the)  life  of  me  Jehovah  God  of  me:  Ital.,  from  the/bssa, 
ditch,  trench,  grave :  Gr.,  from  loss  :  Lat.,  Douay,  and  E.  V.,  from 
corruption:  Margin,  or,  the  pit.  Nahum  1  :  14;  Heb.,  g'Sr;  Gr., 
taphe:  Lat.,  sepulcrum:  Ital.,  sepolcro:  Douay,  and  E.  V.,  grave. 
Habak.  2:5;  Heb.,  w,  yea,  aph,  even,  or,  besides  .  .  .  who  maketh 
wide  as,  or,  like,  shaul  en-phsh,  (the)  breath  [for,  desire]  of  him,  w, 
yea,  he  as,  or,  like,  death,  u,  that,  or,  and,  cannot  be  satisfied ;  w, 
but,  iasph,  scrapeth  together,  to  him  all  nations,  u,  yea,  grasps 
with  the  hand  of  him  all  people  :  [a  personification  of  death :]  Gr., 
hos,  who,  hath  made  wide  as  hades  the  psuche  of  him,  kai,  even,  or, 
jea,houtos,  this  (man),  as,  or,  like,  death  not  to  be  satiated,  &c.  Lat., 
who  hath  made  wide  as  infemus  his  aniina  /  e?,  even,  he  as  death, 
and  not  is  satisfied :  Ital.,  who  hath  enlarged  his  anitna  after  the 
manner  of,  or,  like,  the  sepolcro^  e,  yea,  (is  been)  like  death,  and  not 
is  satiated :  Douay,  who  enlargeth  his  desire  like  hell :  and  is  him- 
self like  death,  and  he  is  never  satisfied :  but  will  gather  together 
unto  him  all  nations,  and  heap  together  unto  him  all  people  :  E.V., 
who  enlargeth  his  desire  as  hell,  and  (is)  as  death,  and  cannot  be 
satisfied,  but  gathereth  unto  him  all  nations,  and  heapeth  unto  him 
all  people.  Zeph.  1:2;  Heb.,  asph  asph,  I  will  scrape  together  I 
will  scrape  together  [for,  I  will  surely  scrape  together]  all  from 
upon  face  of  this  adtne,  earth,  or,  land,  saith  Jehovah  :  v.  3 ;  Heb., 
asph,  I  will  scrape  together  man  and  beast,  asph,  I  will  scrape  to- 
gether, the  birds,  or,  fowl,  of  these  heavens, .  .  .  and  ekrti,  [from 
the  verb  Jcrt  so  often  before  given,]  1  will  cut  off,  destroy,  extirpate, 
cause  to  perish,  these  men  from  upon  face  of  this  adme,  saith  Je- 
hovah. 

Mat.  5  :  22  ;  Gr.,  .  .  .  liable  shall  be  to  the  penalty  of  the  gehen- 
na  of  the  fire ;  Lat.,  obnoxious   shall  be  to   (the)  gehenna  of  (the) 


THEOLOGY   OF   THE   BIBLE.  443 

fire :  Ital.,  shall  be  subject  to  the  geenna  of  the  fire :  Rheims,  and 
E.  v.,  shall  be  in  danger  of  hell  fire.  Mat.  5:29;  Gr.,  gehenna : 
Lat.,  gehenna :  Ital.,  the  geenna  :  Rheims,  and  E.  V.,  hell.  Mat. 
5  :  30,  same.  Mat.  7 :  13,  14 ;  Gr.  .  .  .  spacious  he,  that,  way  he, 
which,  leading  to  {the  not  to  be  rende^'ed)  apoleian,  loss,  perdition, 
destruction,  &c. :  v.  14,  As  narrow  he,  that,  gate,  and  compressed 
he,  that,  road  he,  which,  leading  to  the  life  [to  life.]  Mat.  8:12; 
E.  y..  But  the  children  of  the  kingdom  shall  be  cast  out  into  outer 
darkness ;  there  shall  be  weeping  and  gnashing  of  teeth :  [a  figura- 
tive expression  found  in  the  poetry  of  Job  and  David,  Oriental 
bards.  Job  16  :  9  ;  Ps.  112 :  10 ;  E.V.]  The  wicked  shall  gnash  with 
his  teeth,  and  melt  away :  the  desire  of  the  wicked  shall  perish :  see 
E.  V.  Mat.  8:21;  E.  V.,  sufier  me  first  to  go  and  bury  my  father. 
V.  22  ;  E.  v.,  let  the  dead  bury  their  dead.  Mat.  10:28;  Gr.,  ge- 
henna: Lat.,  gehenna:  Ital.,  the  geenna  :  Rheims,  into  hell :  E.V., 
in  hell.  Mat.  11  :  23  ;  Gr.,  And  thou  Capernaum,  he,  which,  even 
to  the  ouranos  having  been  exalted,  even  to  hades  shall  be  brought 
down  :  Lat.,  .  .  .  shalt  thou  be  exalted  even  to  ccelum  ?  Even  unto 
infernus  thou  shalt  descend :  Rheims,  shalt  thou  be  exalted  up  to 
heaven  ?  thou  shalt  go  down  even  unto  hell :  Ital.,  which  art  been 
exalted  even  to  the  cielo,  shall  be  brought  down  even  to  the  infer- 
no:  E.  v.,  heaven, .  .  .  hell.  Mat.  12:  40;  Gr.,  For  just  as  was 
Jonas  in  the  belly  of  the  whale  three  days  and  three  nights  :  thus 
shall  be  that  son  of  the  man  in  the  heart  of  the  earth  three  days  and 
three  nights.  Jonah  2  :  3,  is,  belly  of  hell :  Margin,  or,  grave,  cit- 
ing this  verse,  Mat.  12  :  40;  showing  that,  heart  of  the  earth,  and 
grave,  mean  the  same;  and  citing  Ps.  16  :  10,  where  the  Douay  and 
E.  V.  word  is  hell ;  showing  that,  hell,  and  heart  of  the  earth,  and 
grave,  mean  the  same.  Mat.  16  :  16, 18  ;  Gr.,  Answering  but  Simon 
Peter,  he  said  :  Thou  art  that  Christ,  that  son  of  that  God  which 
living:  v.  18;  [Jesus  saith  :]  As  thou  art  Peter,  [meaning,  prob- 
ably, as  sure  as  thou  art  Peter,]  upon  this  rock  [foundation, -i.  e., 
upon  what  Peter  had  said  of  him  in  v.  1 6,]  I  will  build  of  me  the 
church  :  and  gates,  or,  dooi's,  of  hades  not  shall  maintain  superiority 
over  her,  or,  it  [i.  e.,  the  grave  shall  not  retain  the  members  of  it :] 
Lat.,  gates,  or,  doors,  of  infenis  shall  not  prevail  against  her,  or  it : 
Rheims,  the  gates  of  hell  shall  not  prevail  against  it :  E.  V.,  the 
same :  Ital.,  the  gates,  or,  doors,  of  the  inferno.  Mat.  18:8;  Gr., 
.  .  .  good  for  thee  it  is  to  enter  into  the  life  halt,  or,  maimed,  than 
two  hands  or  two  feet  having,  to  be  laid  down  in  that  fire  which 
permanent,  eternal :  [i.  e.,  the  fire  of  the  grave:  it  is  put  in  oppo- 


444:  THEOLOGY   OF   THE   BIBLE. 

sition  to  life^  because  there  will  never  be  any  deliverance  from  it 
of  those  who  die  in  their  sins.  The  cities  of  Sodom  and  Gomorrah 
are  said  to  sufier  the  vengeance  of  eternal  fire.]  In  v.  9,  the  Gr.  is, 
to  enter  into  the  life,  or,  .  .  .  into  the  gehenna  of  the  fire :  Rheims, 
and  E.  V.,  into  hell  fire.  Mat.  19  :  28,  29 ;  Gr., .  .  .  you  hoi,  who, 
haying  followed  me  .  .  .  v.  29,  .  .  .  (a)  life  eternal  shall  receive  as  a 
portion.  Mat.  23  :  15 ;  Gr.,  (a)  son  of  gehenna :  Lat.,  and  Ital., 
the  same :  Rheims,  and  E.  V.,  the  child  of  hell.  We  have  in  the 
Old  Testament,  1  Sam,  20:  31  ;  Heb., .  .  .  for  (a)  son  of  death  he: 
Gr.,  the  same  :  Lat.,  the  same  :  Douay,  for  he  is  the  son  of  death  : 
Ital.,  for  it  is  necessary  that  he  die  :  E.  Y.,  for  he  shall  surely  die. 
Mat.  23  :  33 ;  Gr.,  serpents,  ofispring,  or,  progeny,  of  vipers,  how 
can  ye  flee,  or,  escape,  apo,  from,  from  out  of,  tes  krlseos,  that  final 
issue,  of  the  gehenna  ?  [This  may  mean,  either,  how  can  you  expect 
to  be  raised  to  life  from,  or,  out  of  the  grave,  or,  how  can  you  ex- 
pect that  the  grave  will  not  be  your  final  doom  ?]  Lat.,  from  the 
/Mi?«m/m,  judgment,  decree,  o^  gehenna?  Rheims,  from  the  judg- 
ment of  hell  ?  Ital.,  how  will  ye  fly  away  from  the  giudicio,  judg- 
ment, sentence,  of  the  geenna?  E.V.,  'how  can  ye  escajse  the  dam- 
nation of  hell  ? '  If  the  Lat.  word  damnatio  had  been  used  here, 
this  would  be,  the  condemnation  of  the  grave,  i.  e.,  condemnation 
to  the  grave  as  a  finality.  I  may  as  well  here  dispose  of  the  E.  V. 
word  damnation.  It  has  come  to  pass  that  in  Orthodoxy  it  is  used 
to  signify,  continuous  eternal  conscious  punishment,  '  continuous  in- 
fliction,' as  we  have  seen  it  expressed  by  Whately.  Now  our  word 
da'innation  is  the  Lat.  word  damnatio  :  the  7i  is  added  to  give  it 
an  English  termination.  The  only  definitions  given  of  the  Latin 
damnatio  are,  '  condemnation,  or,  condemning  ; '  which  all  under- 
stand to  be,  an  act  performed,  finished,  done.  There  is  no  Lat. 
noun  condamnatio,  or,  condemnatio.  There  are  the  Lat.  verbs, 
dam/no  and  condenuio,  each  defined,  to  condemn.  We  thus  see, 
that  condemnation  and  damnation  mean  the  same.  The  Lat.  verb 
condemno,  is  used  in  Mat.  12  :  7,  37 ;  20  :  18.  In  Mark  3  :  29,  the 
Gr.  is :  .  .  .  but  liable  to  a  penalty  is  of  an  eternal  krisis,  decision, 
final  issue :  Lat.,  but  obnoxious  Avill  be  of  (an)  etei-nal  delictum, 
offence :  Rheims,  but  shall  be  guilty  of  an  everlasting  sin :  Ital., 
but  shall  be  subject  to  eternal  giudicio,  judgment,  sentence,  decree : 
E.  v.,  but  is  in  danger  of  eternal  damnation  :  [i.  e.,  in  Orthodoxy, 
eternal  conscious  punishment.]  Mark  10  :  33  ;  Gr.,  shall  sentence, 
or,  condemn,  him  to  death  :  the  Lat.  verb  used  here  is  damno,  con- 
demn: Rheims,  Ital.,    and  E.  V.,  condemn.     [Why  did  not  the 


THEOLOGY   OF   THE   BIBLE.  445 

E.  V.  give,  damn  him  to  death  ?  damn  is  just  as  proper  for  the  Lat. 
damno  as  damnation  is  for  the  Lat.  damnatio.']  Mark  12  :  40 ;  Gr., 
.  .  .  hoiitoi^  these,  shall  receive  more  eminently,  or,  more  eminent, 
[I  think  the  first  gives  the  meaning  best ;  i.  e.,  these  especially], 
krima,  sentence,  condemnation:  Lat.,  more  swift,  or,  speedy, Jwc?*- 
cium,  judgment :  Rheims,  shall  receive  greater  judgment :  Ital., 
elder  condemnation:  E,  V.,  greater  damnation.  In  Luke  6:  37; 
11 :  31,  32,  the  Lat.  has  its  verb  condemno.  In  Luke  23  :  40,  the 
Lat.  is  damnatio  :  E.  V.,  condemnation.  [Why  did  not  E.  V.  give 
damnation  here  ?]  In  Luke  24 :  20,  the  Lat.  is,  delivered  him  to  (the) 
damnatio  [for  which  the  E.  V.  gives  so  often  damfiatioii]  con- 
demnation, of  death:  Ital.,  to  be  judged,  or,  sentenced  to  death  : 
Rheims,  and  E.  V.,  to  be  condemned  to  death.  [Why  did  not  the 
Rheims,  and  E.  V.,  give  here,  to  damnation  of  death  ?  This  simple 
verse  should  put  to  shame  all  Ecclesiastics  who  use  the  word  dam- 
nation in  the  sense  in  which  Orthodoxy  has  come  to  apply  it, 
namely,  the  sense  of  eternal  conscious  punishment.  It  is  Jesus  who 
is  here  spoken  of]  In  John  3  :  17,  18,  the  Lat.  yei-b  is  judico^  to 
give  sentence,  condemn:  and  in  v.  19,  its  word  is  Jwc^icmm,  judg- 
ment :  E.  v.,  condemnation.  John  5  :  28,  29  ;  Gr.,  Do  not  wonder 
at  this :  for  shall  come  (an)  hour  in  he,  which,  hoi,  those,  in  tois, 
those,  mnemeiois,  secure  places  where  jDrecious  things  are  stored 
up  and  preserved,  shall  hear  the  word,  or,  voice,  of  him,  v.  29,  And 
shall  be  caused  to  go  out  of,  or,  emanate  from,  hoi,  those,  the  good 
having  done,  eis,  in,  (a)  resurrection  of  life :  those  but  the  bad 
having  done  in  (a)  resurrection  of  /crisis,  final  issue  :  Lat.,  of  judi- 
cium, judgment,  doom  :  Rheims,  iinto  the  resurrection  of  judgment : 
Ital.,  in  resurrection  of  condemnation :  E,  V.,  unto  the  resurrection 
of  damnation.  [This  verse  cannot,  and  was  not  intended  by  the 
Christ  to  shew  that  the  wicked  will  be  raised  :  it  would  overturn 
the  uniform,  and  unbroken  testimony  of  Scripture  to  the  contrary. 
The  word  mnemeiois  used  by  him  disproves  any  such  intention. 
Again :  It  will  not  be  known  to  whom  the  grave  is  the  final  issue, 
the  condemnation,  but  by  their  not  rising :  hence,  it  is  not  the 
wicked  who  will  rise,  but  their  condemnation,  final  issue  :  and  the 
text  in  the  Gr.  is  in  entire  accordance  with  the  Christ's  usus  lo- 
quendi — mode  of  speaking.]  In  John  8:10;  the  Lat.  verb  is  con- 
demno. Rom.  1 :  32  ;  Gr.,  Who  that  dikaioma,  sentence,  decree, 
of  God,  knowing  that  hoi,  those,  the  such  doing  befitting  death 
are.  [This  can  have  no  other  meaning  than  death  eternal ;  for  all 
die.]     Rom.  3:8;  Gr.,  hon,  of  whom,  the  krima,  sentence,  con- 


446  THEOLOGY   OF   THE   BIBLE. 

demnation,  just, or,  right,  is:  Jj^it.^  damnatio :  Ital., condemnation  ; 
Rheiras,  and  E.  V.,  whose  damnation  is  just.  Rom.  8:1;  Gr.,  no 
hence  now  katakrima,  sentence  of  death,  condemnation,  tois,  to 
those,  in  Christ  Jesus:  Lat.,  of  damnatio  :  Rheims,  Ital.,  and  E.V., 
no  condemnation.  Rom.  9  :  22  ;  Gr.,  vessels  of  wrath  fitted  els,  for, 
ap6leia7i,  loss,  perdition,  destruction,  death,  [These  deiinitions 
shew  what  death  is  to  the  wicked.]  The  Lat.  is,  fitted  for  intcri- 
tU7n,  extinction,  destruction,  death  :  Ital.,  fitted  to  perdizione^  per- 
dition, destruction:  Rheims,  for  destruction  :  E.  Y.,  to  destruction. 
Rom.  14 :  23  ;  Gr.,  kataJceJcritai,  is  passed  sentence  against,  con- 
demned :  Lat.  is  damnatus,  condemned :  Rheims,  is  condemned : 
Ital.  is  condemned  :  E.  V.,  is  damned :  Margin,  judged,  or,  con- 
demned. 1  Cor.  11  :  29  ;  Gr.,  krima,  sentence,  condemnation  :  Lat., 
judicium,  ]vidLgmenl'.  Rheims,  judgment:  Ital.,  judgment:  E.  V., 
damnation.  1  Cor.  11:  32;  Lat.,  not  damnemur,  [from  damno] 
not  we  be  condemned  :  Rheims,  Ital.,  and  E.V.,  condemned.  1  Cor. 
11:  34;  Gr.,  ^WTza,  sentence,  condemnation  :  TuSit.,  judicium :  Dou- 
ay,  judgment:  Ital.,  judgment:  E.  V., condemnation.  2  Cor.  3:9; 
Lat.,  damnatio :  Rheims,  Ital.,  and  E. V.,  condemnation.  In  2  Cor. 
7  :  3,  the  Lat.  verb  is  condemno.  2  Thess.  2:12;  Gr.,  that  Jcritho- 
si,  [from  krino,]  may  be  discriminated,  judged,  accused,  passed 
sentence  upon,  all  hoi,  those,  &c. :  ILat.,  Judicentur,  [ixorxi  judico,^ 
may  be  condemned,  given  sentence,  all,  &c.  :  Rheims,  may  be 
judged  :  Ital.,  may  be  judged  :  E.  V.,  might  be  damned.  1  Tim. 
5  :  12;  Gr.,  Having  krima,  sentence,  condemnation:  Lat.,  Having 
damnatio  :  Ital.,  Having  condemnation  :  Rheims,  Having  damna- 
tion :  E.  v.,  Having  damnation.  [This  can  only  mean,  have  sen- 
tence of  death,  condemnation  of  death.  It  cannot  mean.  Having 
eternal  conscious  misery.  That  damnatio,  condemnation,  means 
an  act  finished.  See  E.  V.,  Mark  14  :  G4.]  James  3:1;  Gr,,  Not 
many  [i.  e.,  variant]  teachers  be  ye,  brothers  of  me,  knowing  hoti, 
that,  better,  or,  superior,  krima,  judgment,  we  shall  receive  :  [i.  e., 
by  not  being  variant,  but  agreeing  teachers:]  Lat.,  majus judiciitm, 
more  weighty  consideration,  we  shall  draw,  or,  get :  citing  Mat.  23  : 
8,  where  the  Gr.  is,  for  one  is  of  you  the  guide,  the  Christ :  but  all 
you  brethren  are.  [And,  as  brethren  in  Christ,  must  all  teach  the 
same  things] :  Rheims,  the  greater  judgment :  Ital.,  greater  con- 
demnation :  E.  v.,  the  greater  condemnation.  [The  Ital.  is  clearly 
wrong ;  and  the  E.  V.  follows  the  mistake.]  2  Pet.  2:3;  Gr., 
krim,a,  sentence,  condemnation,  .  .  apoleia,  loss,  perdition,  dcstruc 
tion  :  Lat.,  judicium,,  judgment,  doom,  .  .  .  perditio,  loss,  abolisli- 


THEOLOGY   OF   THE   BIBLE. 


447 


ment,  loss  past  recovery  :  Rheims,  judgment,  .  .  .  perdition  :  Ital., 
judgment,  .  ,  .  perdizion^  perdition,  destruction :  E.  V.,  judgment, 
.  .  .  damnation.  2  Pet.  2:6;  Lat.,  damnavit  [from  dam7io,'\  Rheims, 
Ital,  and  E.  V.,  condemned.  1  John  3  :  20 ;  For  if  katagl- 
noske,  accuse,  repi'oach  the  kardicCyheart,  mind,  reason,  soul,  of  us: 
[An  expression  similar  to  the  breath  holy  forbade :  the  breath  holy 
saith.]  The  Lat.  verb  is  reprehendo.  reprove,  blame,  us  :  Rheims,  if 
our  heart  reprehend  us  :  Ital.,  if  our  ciiore,  heart,  mind,  soul,  (us) 
condemn  :  E.  Y.,  For  if  our  heart  condemn  us  :  [The  Gr.  is  not,  re- 
proach us ;  but  if  kardia  of  us  reproach :  the  Ital.,  inserts  us  in 
Italics.]  Jude,  v.  4;  Gr.,  kriraa^  sentence,  condemnation:  Lat., 
judicium^  judgment :  Rheims,  judgment :  Ital.  and  E.  V.,  condem- 
nation, Jude  V.  15;  Gr.,  To  eftect  krlsin,  final  issue,  judgment, 
against  all,  &c. :  Lat.,  To  dio  judicium  against  all :  Ital.,  to  do  judg- 
ment against  all,  &c. :  Rheims,  To  execute  judgment»upon  all .  .  . 
the  ungodly :  E.  V.,  the  same.  [On  the  theory  of  Orthodoxy  this 
cannot  be  done  ;  for  there  is  no  end  to  eternity ;  and  consequently, 
on  that  theory,  judgment  can  never  be  executed.] 

I  proceed  now  with   GRAVE. 

Mat.  27  :  52,  53  ;  And  the  mnemeia,  [the  same  noun  used  in 
John  5  :  28,  given  before,]  secure  places  where  precious  things  are 
stored  up  and  preserved,  were  opened ;  and  many  somata  of  those 
lain  down  to  rest,  or,  that  had  died,  holies  were  awakened,  or,  arose : 
V.  53  ;  And  coming  out  of  the  innemeion  [the  same  noun  used  in  v. 
52]  after  the  awakening,  or,  erection,  of  him,  &c.  Mat.  27:  60; 
the  same  Gr.  noun,  mnemeion,  is  used  twice  in  this  verse.  E.  V., 
tomb,  sepulchre.  In  Mat.  28  :  8,  the  same  Gr.  noun  is  used.  In 
Mark  6  :  29,  the  same  Gr.  noun  is  used  :  E.  V.,  tomb.  Mark  9  :  43  ; 
Gr.,  into  the  gehenna,  into  that  fire  which  unextinguishable  :  Lat., 
gehenna:  Ital.,  geehna:  Rheims,  and  E.  V.,  hell.  Mark  9:  45; 
the  same.  Mark  9  :  47  ;  Gr.,  into  the  gehenna  oi  the  fire  :  Lat.,  ge- 
henna :  Ital.,  into  the  geenna  of  the  fire  :  Rheims,  into  the  hell  of 
fire :  E.  V.,  into  hell  fire.  Mark  15 :  46 ;  Gr.,  and  laid  him  in  a 
mnemion,  ...  a  stone  upon  the  door  of  the  mnemion.  In  Mark 
16  :  2,  5,  8,  the  same  Gr.  word  is  used.  Luke  10  :  15  ;  Gr.,  hades: 
Lat,,  infermis :  Ital.,  the  inferno  :  Rheims,  and  E.  V.,  hell,  Luke 
11  :  44;  Gr.  .  .  .  for  ye  are  as  those  mnetneia  which  invisible,  and 
those  men  which  walking  about  above  know  not.  Luke  11  :  47  ; 
Gr.,  the  mn'^mela  of  the  prophets  :  v.  48,  the  same.     Luke  12:5; 


448  THEOLOGY   OF   THE   BIBLE. 

Gr.,  into  the  gehenna :  Lat.,  gehenna:  Ital.,  into  tlie  geenna: 
Rheims,  and  E.  V.,  into  hell.  Luke  16  :  23  ;  Gr.,  And  in  the  hades: 
Lat.,  And  sepultus  est  in  inferno,  and  was  buried  in  infernus : 
Rheims,  and  he  was  buried  in  hell :  Ital.,  v.  22,  23  ;  .  .  .  and  was 
buried.  And  being  in  the  pains  of  the  inferno,  he  lifted  up  the 
eyes,  and,  &c. :  E.  V.,  v.  22,  23  ;  ...  and  was  buried ;  And  in  hell 
he  lifted  up  his  eyes,  being  in  torments,  and,  &c.  [The  Lat.  and 
Rheims  so  point  as  to  make,  was  buried  in  infernus, — Rheims,  he 

was  buried  in  hell,]     Luke  16  :  30  ;  Gr but  if  some  one  from 

dead  should  go  to  them  :  v.  31  ;  Gr.,  .  .  .  though  some  one  from 
among  dead  should  arise.  ['  From  dead,'  in  these  verses,  means  the 
same  as  from  hades,  the  grave,  Lat.,  infernus,  Rheims,  and  E.  V., 
hell.]  Luke  23  :  55  ;  24  :  1,  2.  In  each  of  these  the  Greek  word  is 
mnhneion.  John  11 :  17  ;  Gr.,  tnnlmion :  E.  V.,  grave  ;  v.  31,  the 
same  :  v.  38,  the  same.  John  12  :  IV  ;  Gr.,  out  of  the  mnemeion : 
Lat.,  out  of  monumento,  (the)  sepulchre  :  Ital.,  out  of  the  monumen- 
to:  Rheims,  out  of  the  grave  :  E.  V.,  out  of  his  grave.  Acts  2  :  27 ; 
Gr.,  in  hades:  Lat.,  in  infernus:  Ital.,  in  the  places  sotterra,  under 
ground:  Rheims,  and  E.  Y.,  in  hell.  Acts  2  :  29  ;  Gr.,  mnemeion : 
E.  v.,  sepulchre.  Acts  2:  31;  Gr.,  in  hades:  Lat.,  in  infernus: 
Ital.,  in  the  places  sotterra :  Rheims,  and  E.  V.,  in  hell.  Acts  4:2; 
Gr.,  from  among  dead.  [Signifying  the  same  as  from  hades,  the 
grave.]  Acts  8:2;  Gr.,  But  suneJcomisan,  together  took  care  of, 
attended  to,  carried,  or,  took  away,  ton,  that,  Stephen,  men  cautious, 
or,  provident :  Lat.,  But  took  care  of,  or,  attended  to,  Stephen  men 
cautious,  or,  provident :  Rheims,  And  devout  men  took  order  for 
Stephen's  (funeral)  :  Ital.,  And  some  men  religious  carried  (to  se2> 
pelir,  bury,  hide,)  Stephen  :  E.  V.,  And  devout  men  carried  Stephen 
(to  his  burial)  :  [equivalent  to,  carried  him  to  hades,  Rheims,  and 
E.  v.,  to  hell.]  Acts  13:  29,  Gr.,  mnemeion.  Rom.  10:  7;  Gr., 
the  ahiissos — the  bottomless,  bottomless  pit,  abyss,  .  .  .  from  among 
dead,  [meaning  the  same  as  abussos,  which  has  been  before  used  for 
the  grave.  The  grave,  Rheims,  and  E.  V.,  hell,  is  called  a  bottom- 
less pit,  because,  as  elsewhere  said,  it  cannot  be  satiated.]  Rom. 
11  :  15  ;  Gr.,  life  from  among  dead:  [i.  e.,  from  hades,  the  grave.] 
1  Cor.  15  :  55  ;  Gr.,  O  death  .  .  .  0 hades:  Lat.,  O  mors  .  .  0  mors: 
Rheims,  O  death, .  .  .  O  death:  Ital.,  O  death,  .  .  0 inferno :  E.V., 
O  death,  .  .  .  O  grave.  Ephes.  4:8;  Gr.,  Because  he,  or,  it,  [the 
gift  mentioned  in  v.  7]  speaketh,  or,  saith  "  Anabas,  [second  aorist 
of  anahaino^  came  forth,  or,  ascended,  into  elevation,  [i.  e.,  from 
the  grave,]    he  hath   made   prisoner  captivity,  and  gave  domata, 


THEOLOGY   OF   THE   BIBLE.  449 

gifts,  presents,  to  the  men"  [to  men:]  Lat.,  Coming  up  into  the 
high,  captive  he  led  captivity ;  he  gave  gifts  to  men :  Rheims, 
[also  given  as  a  quotation,]  Ascending  on  high  he  led  captivity 
captive :  Ital.,  Through,  or,  by,  the  which  thing  he  saith :  Being 
raised  on  high,  he  hath  led  into  captivity  multitude  of  prisons,  he 
hath,  &c. :  E.  V.,  Wherefore  he  saith,  when  he  ascended  up  on 
high,  he  led  captivity  captive,  &c.  [It  is  plain  that  the  meaning 
is,  Ascended,  Come  forth,  from  the  grave,  which  was  the  captivity 
of  him ;  and  his  ascension  from  it  is  called,  making  it  prisoner :  and 
what  is  it  but  his  resurrection  that  can  with  emphasis  be  said  to 
give  gift's,  presents,  to  men  ?  and  the  next  verse  shews  that  ascen- 
sion from  the  grave  is  meant :  v.  9 ;  Gr.,  That  but,  he  ascended,  or, 
came  forth,  what  is  it  if  not,  or,  unless,  Jioti,  because,  or,  that,  Jcai, 
also,  he  went  down,  or,  descended,  first  into  the  lower  parts  of  the 
earth?  [i.  e.,  into  the  grave:]  Lat.,  That  but  he  came  up,  or,  as- 
cended, what  is  it  if  not,  or,  unless,  because  he  went  down,  or,  de- 
scended, first  into  inferiores,  [comparative  of  inferns,  for  which  the 
Rheims,  and  E.  V.,  so  often  give,  hell,]  the  inferior,  lower  jDai-ts, 
of  earth  ?  Ital.,  Now  that :  He  is  raised,  or,  ascended,  Avhat  thmg 
is  it  (other),  if  not  that  first  also  he  was  descended  into  the  parts 
more  low  of  the  earth  ?  Rheims,  Now  that  he  ascended,  what  is  it, 
but  because  he  also  descended  first  into  the  lower  parts  of  the 
earth?  see  E.  V.  "We  then  have,  v.  10  ;  Gr.,  IIo^  who,  went  down, 
or,  descended,  the  same  is  Jaai,  also,  ho,  Avho,  came  up,  or,  ascended, 
hnperano^  overhead,  of  all  the  heavens,  [i.  e.,  pre-eminent ;  his  re- 
surrection was  proof  of  his  pre-eminence,]  in  order  that  he  might 
fulfil  those  all:  [i.  e.,  all  those  things  which  had  been  promised 
through  him.]  Ephes.  5:14;  Gr.,  Because  it  [the  light]  speaketh, 
or,  saith  :  [We  have  had,  the  jo/iewma  holy  (Rheims,  and  E.V.,  the 
Holy  Ghost)  speaketh,  or,  saith  :  then  follows  in  quotation  marks  :] 
"  Egeirai,  awake,  ho,  who,  at  rest,  or,  sleeping,  hai,  and,  or,  yea, 
anasta,  stand  up,  or,  ai'ise,  eJc  ton  neJcron,  from  among  the  dead,  and 
epiphausei,  shall  enlighten,  (metaphor.,  render  happy,  says  Donne- 
gan,)  thee  the  Christ:  Lat.,  from  (the)  mortuis,  [plural,]  deads: 
Ital.,  from  morti,  [plural,]  deads,  and  Christ  to  thee  shall  shine : 
Rheims,  Wherefore  he  saith :  "  Rise  thou  that  sleepest,  and  arise 
from  the  dead  :  and  Christ  shall  enlighten  thee :  "  E.  V.,  "Wherefore 
he  saith  :  Awake  thou  that  sleepest,  and  arise  from  the  dead,  and 
Christ  shall  give  thee  light.  In  1  Sam.  2  :  9,  we  have,  E.  V.,  and 
the  wicked  shall  be  silent  in  darkness :  Heb.  in  darkness  idmu,  shall 
cease.  In  Isai.  26:  19  ;  we  have,  E.  "V".,  Awake  and  sing,  ye  that 
29 


450  THEOLOGY   OF   THE   BIBLE. 

dwell  in  dnst,  for  .  .  .  and  the  earth  shall  cast  out  the  dead :  ['that 
dwell  in  dust '  is  equivalent  to  '  the  dead.'  But  observe  what  sad 
work  the  article  the  before  dead,  in  the  E.  V.,  makes  of  this  verse. 
They  that  dwell  in  dust  are  called  upon  to  awake  and  sing ;  and 
then  '  the  dead'  at  the  close  of  the  verse,  if  (as  by  inserting  the  in 
other  places  Orthodoxy  would  make  it  mean)  it  means  all  the  dead, 
the  wicked  dead  are  to  awake  and  sing.]  The  Heb.  of  Isai.  26  :  19 
is :  Shall  live,  dead  of  thee ;  become  withered  of  me  shall  arise, 
they  shall  be  caused  to  awake,  and  shall  shout  for  joy,  dwelling 
[who  dwelt]  in  dust ;  for  dew  of  herbs,  (metaphor,  of  prosperity, 
says  Ges.)  dew  of  thee ;  m,  but,  earth,  or,  dust,  of  wicked  tphil^ 
shall  be  spit  out,  or,  cast  down  :  [see  tphl.,  and  nphl ;]  Ges.,  under 
aiire^  gives,  "  for  the  dew  of  herbs  is  thy  dew,"  i.  e.,  says  he,  "  the 
dew  of  God  shall  refresh  those  that  rise  from  the  dead,  like  the  dew 
refreshes  plants : "  Gr.,  Shall  arise,  or,  stand  np,  hoi  neJcrol,  dead, 
[without  the  article,]  kai,  yea,  shall  be  awakened  hoi,  those,  in  the 
mnemeiois,  secure  places,  &c.,  [given  before,]  and  shall  rejoice  hoi, 
those,  [i.  e.,  some  that  are]  in  the  earth,  or,  dust :  for  he,  that,  dew 
he,  which,  of  thee  (a)  remedy  to,  or,  for,  them  is  ;  but  the  earth,  or, 
dust,  of  the  wicked  shall  perish,  or,  fall :  Lat.,  and  Douay,  Thy 
dead  (the  Douay  adds,  men)  shall  live,  my  slain  shall  rise  again ; 
aAvakc,  and  give  praise,  ye  that  dwell  in  dust,  for,  dew  of  light  thy 
dew,  and  land  of  giants  thou  shalt  pull  down  into  ruin :  Ital.,  The 
thy  dead  shall  return  to  life,  the  my  body  dead  (also  it,  and)  they 
shall  arise.  Awake,  and  rejoice,  ye  that  dwell  in  the  dust ;  for, 
(what  is)  the  dew  to  the  herbs,  (such  shall  be)  the  thy  dew,  and 
the  earth  shall  cast  forth  the  dead  :  see  E.  V.,  taken  from  the  Ital. 
Col.  1:18;  Gr.,  And  he  is  the  head  of  the  body  of  the  church  :  hos, 
who,  is  (a)  beginning,  (a)  first  born,  eh  ton  nehron,  from  among  the 
dead.  1  Thess,  5:5;  Gr.,  ...  we  are  not  sons  of  night,  not  at  all 
of  darkness.  James  3  :  6  has  been  given  before,  under  gehenna.  2 
Pet.  2:17;  Gr.,  .  .  .  hois,  to  w^hom,  that  darkness  of  the  darkness 
[of  darkness]  for  ever  is  kept.  Jude  v.  13  ;  Gr.,  stars  ^^a^ie^a^,  like 
planets,  or,  wandering  about,  hois,  to  whom,  that  darkness  of  the 
darkness  forever  is  kept.  Rev.  1:18;  Gr.,  And  ho,  who,  living  : 
and  I  was  dead,  and  lo  living  eimi,  I  exist,  to  the  times  of  the 
times,  or,  the  ages  of  the  ages :  amen,  verily  :  and  I  hold  the  keys, 
or,  doors,  of  the  hades  kai,  yea,  or,  and,  of  the  death :  Rheims,  and 
E.  v.,  and  have  the  keys  of  hell  and  of  death.  Rev.  6:8;  Gr., .  .  . 
and  lo  a  horse  pale,  and  ho,  who,  seated  upon  him,  (a)  name  to  him 
the  death  :  and  the  haides  followed  in  company  with  him  :  and  was 


THEOLOGY   OF   THE   BIBLE.  451 

given  to  them  exousia,  privilege,  to  kill  en  through,  by  means  of, 
sword  and  eti  famine  and  en  death.  Rev.  9:2;  Gr  ,  And  he  open- 
ed the  <, well  of  the  abussos,  abyss,  [used  as  before  seen,  for  the 
grave.]  Rev.  11:9;  Gr.,  And  shall  look  at,  behold,  ek,  from  among, 
the  peoples  .  .  the  corpses  of  them, .  .  kal,  yea,  or,  and,  the  corpses 
of  them  they  sl^ill  not  let  go  to  be  put  in  graves.  Rev.  17  :  8  ;  20 : 
1,  3  ;  Gr,,  abussos.  Rev.  20:  10;  Gr.,  And  ho,  that,  diabolos,  ac- 
cuser, [sin]  ho,  which,  or,  who,  [personified,]  leading  astray  them 
[led  them  astray]  was  thrown,  overthrown,  or,  laid  down,  into  that 
swamp  of  that  tire  and  sulphur,  where  that  wild  beast  and  that 
false  prophet :  and  hasanisthesontai,  they  shall  be  put  to  the  proof, 
&c.  Rev.  20  :  13  ;  Gr.,  And  gave,  or,  yielded,  the  sea  tons,  those, 
in  it  dead,  and  the  death  and  the  hades  gave,  or,  yielded,  tous, 
those,  in  them  dead:  Lat.,  death  and  infernus:  Ital.,  death  and  the 
inferno :  Rheims,  death  and  hell:  E.  V.,  death  and  hell :  (Margin, 
or,  the  grave:  citing  1  Cor.  15  :  55.)  The  Gr.,  those  in  it  dead; 
those  in  them  dead ;  does  not  mean  all  the  dead ;  it  means,  simply, 
dead  in  it,  .  .  .  dead  in  them,  i.  e.,  of,  or,  from  among,  dead  in  it .  . 
in  them.  To  make  it  mean  all  the  dead  would  contradict  all  Scrip- 
ture. And  if  we  render  the  Gr.  tous,  here,  the,  we  have  seen  num- 
berless instances  where  this  Gr.  particle  is  not  rendered,  because 
preceding  a  noun  used  in  an  abstract  sense.  We  say.  New  Jersey 
sent  her  men  to  the  field.  This  does  not  mean  all  her  men  ;  but  of, 
or,  from  among,  her  men.  And  if  we  should  say  sent  those  men  of 
her  to  the  field,  the  expression  would  still  more  plainly  shew,  that 
some  of  her  men  was  meant.  The  Gr.  words,  thanatos,  and  hades, 
used  in  this  verse,  Rev.  20 :  13,  are  the  same  two  Gr.  words  used 
in  1  Cor.  15  :  55  ;  and  the  two  Ital.  words  are  the  same  in  both 
these  verses.  In  1  Cor.  15  :  55,  the  Lat.  uses,  death,  and  death  ; 
in  Rev.  20 :  13,  it  uses,  death,  and  infernus:  the  Rheims,  in  1  Cor. 
15  :  55,  uses  death,  and  death  :  in  Rev.  20  :  13,  it  uses,  death  and 
hell:  in  1  Cor.  15  :  55,  the  E.  V.  uses,  death,  and  grave:  in  Rev. 
20  :  13,  death  and  hell.  Rev.  20  :  14  ;  Gr.,  And  the  death  and  the 
hades  were  thrown,  overthrown,  or  laid  down,  into  that  swamp  of 
the  fire:  this  is  ho,  that,  deuteros,  last.  [Of  two,  the  second  is  call- 
ed last :  see  Donnegan,  deuteros ;  Avhere  lithe  deuteros  is  rendered, 
he  came  last.  When  three  things  are  spoken  of  deuteros  would  be 
second :  but  a  third  death  is  not  spoken  of.  Orthodoxy's  hades  (so 
often  rendered  hell  by  the  Rheims,  and  E.  V.)  is  its  lake  of  tire ; 
so  that  it  would  have  its  lake  of  fire  cast  into  its  lake  of  fire.  The 
meaning  of  the  Scripture  language  is,  that  death  and  the  grave 


452  THEOLOGY   OF   THE   BIBLE. 

(there  would  be  no  grave  if  no  death)  shall  be  put  an  end  to  ;  and 
this  is  shewn  by  Rev.  21 :  4 ;  Gr., .  .  .  and  the  death  not  shall  be 
any  more,  or,  no  longer,  no  more,  shall  be.  And  in  1  Cor.  15 :  26, 
we  have,  Gr.,  (A)  last,  or,  latest,  enemy  katargeitai,  shall  be  left 
unemployed,  the  death  :  Lat.,  But  last  enemy  shall  be  broken  up, 
death  :  Rheims,  And  the  enemy  death  shall  be  destroyed  last :  Ital., 
The  enemy  (that)  shall  be  destroyed  the  last  (is)  death :  E.  V.,  The 
last  enemy  (that)  shall  be  destroyed  (is)  death :  Margin,  "  It  might 
have  been  well  to  omit  the  two  supplementary  words  given  in  ital- 
ics."—Ed. 

In  Ps.  89 :  47,  the  Psalter  version  is:  and  shall  he  deliver  his 
soul  from  the  hand  oihell?  The  E.  V.  is,  v.  48,  shall  he  deliver  his 
soul  from  the  hand  of  the  grave?  And  Whately,  p.  194,  has,  "  hell, 
i.  e.,  the  grave." 

I  have  given  more  space  than  was  necessary  to  the  Douay, 
Rheims,  and  E.  V.  word  hell.  But  inasmuch  as  to  shew  that  it 
means  the  grave  really  covers  the  whole  ground  we  are  exploring ; 
and  lest  it  might  be  supposed  that  some  passage  could  be  found 
which  gives  it  some  other  meaning,  I  have  given  every  passage 
where  it  occurs.  It  covers  the  whole  ground,  because,  there  being  no 
such  place  as  the  Orthodox  hell,  there  can  be  nothing  to  go  there. 
The  meaning  of  the  word  soul  has  brought  us  to  the  same  result : 
and  so  will  that  of  every  other  of  the  words  we  have  proposed  to 
examine.  The  Scriptui*e  is,  as  it  necessarily  must  be,  perfectly  har- 
monious in  all  its  parts.  Truth  is  single :  every  truth  fits  every 
other  truth.  This  reminds  me  of  an  incident  which  occurred  a  few 
years  ago,  which  the  reader  will,  I  think,  excuse  me  for  giving.  A 
very  religiously  disposed  gentleman,  from  a  distance,  spent  a  night 
with  me.  In  the  course  of  the  evening  he  introduced  a  conver- 
sation on  the  Bible  by  remarking :  I  read  my  Bible,  and  read  it, 
and  read  it ;  but  I  find  it  a  tissue  of  contradictions.  I  told  him,  that 
was  because  he  began  with  a  wrong  understanding  of  a  word  used 
in  his  Bible.  He  had  accej)ted  the  dogma,  the  immortal  soul ;  and 
it  was  no  wonder  that  with  that  fixed  in  his  mind  he  should  find 
his  Bible  a  tissue  of  contradictions.  He  had  got  about  as  much  of 
Greek  in  his  boyhood  as  other  boys  get.  I  went  into  my  study 
and  got  the  Septuagint  and  a  Greek  Lexicon.  I  found  he  could 
yet  handle  the  Lex.  I  selected  a  few  passages  ;  and  he,  Avith  the 
aid  of  the  Lexicon,  studied  out  the  meaning  of  them.  He  at  once 
expressed  his  amazement ;  and  the  conversation  was  continued  to  a 
late  hour.     He  was  at  my  house  again  not  long  since  ;  and  he  then 


THEOLOGY   OF  THE   BIBLE.  453 

told  me,  with  an  expression  of  great  satisfaction,  that  he  liad  got 
entirely  rid  of  the  old  system.  And  now  I  find  myself  led  to  give 
incidents  of  like  character,  besides  those  mentioned  in  a  former  part 
of  this  work.  A  gentleman  with  whom  I  have  lately  become  ac- 
quainted told  me  that  he  was  at  one  time  a  full  member,  and  a 
class  leader  in  a'^Iethodist  church;  but  that,  having  become  satis- 
fied that  the  immortal  soul  dogma  could  not  be  sustained,  he  ex- 
pressed that  opinion  to  the  class.  That  in  consequence  he  was  told 
he  had  better  leave  the  church ;  and  that  he  did  so.  Another  gen- 
tleman, one  of  my  own  profession,  who  was  a  communing  member 
of  a  New  School  Presbyterian  Church,  has  told  me,  that  after  much 
persuasion  by  his  pastor  he  took  a  Bible-class.  That  therefore  he 
gave  more  of  his  time  to  the  study  of  the  Bible ;  and  that  thereby 
he  became  satisfied  that  the  system  he  had  embraced  was  wrong : 
and  that  he  gave  up  his  class.  And,  as  was  natural,  this  gentle- 
man was  well-nigh  led  entirely  astx'ay.  I  now  venture  to  give  two 
incidents  showing  the  surprise  which  even  scholars  express  on 
hearing  any  one  say  what  such  and  such  a  passage  is  in  the  Hebrew 
or  the  Greek.  Meeting  a  clergyman,  on  a  short  journey,  some 
three  years  since,  the  subject  of  the  Bible  was  introduced.  I  found 
him  thoroughly  versed  in  the  E.  V.  I  gave  him  a  number  of  pas- 
sages from  tne  originals :  and  after  only  about  one  hour's  conver- 
sation, he  said  to  nie  :  "You  are  a  man  of  millions  ;  and  a  lawyer 
too  !  This  gentleman  called  on  me  afterwards  to  get  the  Hebrew' 
of  certain  passages  :  and  after  I  had  rendered  them  from  the  Heb., 
and  he  had  taken  the  renderings  in  writing,  he  said  to  me  :  I  would  |  v"*^ 
willingly  give  850,000  for  your  knowledge  of  the  Hebrew  and  the  ^ 
Greek.  The  other  incident  is  this :  After  a  short  journey  in  a  stage 
with  a  professional  brother,  a  communing  member  of  a  Baptist 
Church,  and  a  Sunday-school  teacher,  and  as  we  were  about  to  alight 
at  a  public  house  in  which  we  spent  two  evenings  together,  he  said 
to  me :  You  are  a  man  of  millions :  nobody  studies  the  Bible  as  ■,, 
you  have  studied  it.  In  the  evenings  we  spent  there  together  the  * 
conversation  on  the  Bible  was  continued.  I  gave  him  many  pas- 
sages ;  among  them  Job  14  :  14.  The  efi*ect  produced  on  his  mind 
will  appear  from  what  he  said  to  me  the  morning  we  were  to 
leave.  It  was  this :  If  you  desired  a  place  of  emolument,  and  I 
had  the  giving  of  it,  I  would  put  you  at  the  head  of  the  Theologi- 
cal Seminary  at  Princeton,  to  teach  the  Professors  how  to  read  the 
Bible.  I  was  struck  with  the  expression  used  by  each  of  these 
gentlemen  without  knowing  that  any  other  had  uspd  it :  You  are 


i    t  0  -0 


454  THEOLOGY   OF  THE  BIBLE. 

I  I  a  man  of  millions.  I  feel  at  liberty  to  give  these  two  last  incidents, 
for  the  reason  that  they  accord  with  and  support  what  has  been 
before  given  from  Prof  Wilson,  p.  69  of  this  work. 

As  to  the  Douay,  Rheims,  and   E.  V.  words, 
SATAN,— DEVIL. 

Some  passages  have  been  before  given,  shewing  the  meaning  of 
the  Hebrew  words,  and  of  the  Gr.  words  used  for  them.  See  p. 
145,  under  Ps.  71  :  3  ;  p.  152,  under  Ps.  109:  20;  p.  226,  under 
Wisd.  2  :  24  ;  p.  240,  under  Ecclesias.  21  :  2V  ;  and  p.  244,  under 
the  same,  5  :  6.  There  are  two  words  in  the  Heb.  signifying  the 
same  thing,  namely  tsr^  and  stn,  each  defined,  an  adversary,  an 
enemy.  We  all  understand,  that  sin,  that  is,  the  principle  of  evil, 
our  sin-disposed  nature,  is  our  great  adversary, — enemy  :  and  Or- 
thodox Ecclesiastics  use  the  phrase  '  sin  is  the  great  adversary  of 
souls.'  This  principle  of  evil, — sin — is  often  personified  in  Scrip- 
ture :  and  what  is  there  that  is  not  personified  in  Scripture  ?  Even 
the  words  in  John  8 :  34  ;  Gr.,  I  say  to  you,  hoti,  that,  who  doing 
the  sin  [doing  sin],  (a)  servant  is  of  the  sin  [of  sin,]  Orthodox 
Ecclesiastics  use  the  phrase  '  serve  the  devil.' 

In  Numb.  22  :  22,  the  Heb.  word  is  stn ;  thus:  (a)  mlak,  mes- 
senger, of  Jehovah  in  way  of  him  for  (a)  stn  to  him  :  Gr.,  diabalein, 
to  accuse,  or,  deceive,  him :  [from  the  verb  diahallo,  whence  the 
Gr.  noun  diabolos,  an  accuser,  for  which  the  Rheims,  and  the  E.  Y., 
so  often  give  devil  in  the  New  Testament :]  the  Lat.  gives,  simply, 
stood  in  the  way  against :  Douay,  the  same  :  Ital.,  for  to  contradict 
him :  E.  V.,  for  an  adversary  against  him. 

Numb.  22 :  32  ;  Heb.,  ...  for  (a)  stn  :  Gr.,  for  diabolen,  a  re 
proach  :  Lat.,  that  adversarer,  I  might  thwart,  thee  :  Douay,  Ital., 
and  E.  V.,  to  withstand  thee.  1  Sam.  1:6;  Heb.,  fsr:  Ital.,  and 
E.  v.,  adversary.  1  Sam.  29:4;  Heb.,  .  .  .  that  not  he  be  to  us  (a) 
stn  in  (the)  battle :  Gr.,  epibovlos,  (a)  plotter :  Lat.,  Douay,  and 
E.  v.,  lest  he  be  an  adversary  to  us.  2  Sam.  19  :  22  ;  Heb.,  stn : 
Gr.,  epiboulos :  Lat.,  satan :  Douay,  a  satan :  Ital.,  in  place  of  Sa- 
tan :  E.  v.,  adversaries.  [We  thus  see,  that  stn  gi-ew  up  in  Rome, 
from  a  small  s  in  the  Latin  to  a  big  8  in  the  Italian.]  1  Kings  5:4; 
The  Heb.  is  v.  18,  .  .  .  not  (a)  stn  and  not  phgo  ro,  (an)  incident  of 
evil:  [de  evil,  d'evil,  devil :]  Gr.,  v.  4,  not  is  ejyiboidos^  and  not  is 
a  miss  poneron,  bad :  Lat.  v.  4,  and  not  is  satan^  nor  occurrence 
malus,  bad  :  Douay,  and  there  is  no  adversary  nor  evil  occurrence  : 
[Here  even  the  Douay  gives  adversary  for  the  Latin  satan  .•]  Ital., 


i 

THEOLOGY    OF    THE   BIBLE.  455 

V.  4, 1  not  have  avversario  any  nor  unfortunate  accident :  E.  V.,  (so 
that  there  is)  neither  adversary  nor  evil  occurrent.  [Graglia's  Ital. 
Diet,  gives  the  noun  avversario  twice ;  defining  one,  adversary, 
and  the  other,  the  devil !]  1  Kings  11 :  23 ;  Heb.,  And  set  up  God 
to  him  (a)  stn,  Arzun,  son  of  Alido  :  Lat.,  and  Douay,  an  adver- 
sary :  Ital.,  an  (other)  avversario,  Rezon,  son  of  Eliada :  E.  V.,  the 
same.  1  Kings  11 :  25  ;  Heb.,  And  he  became  (a)  stn  to  Israel  all 
(the)  days  of  Solomon  :  Lat.,  and  Douay,  (an)  adversary:  Ital.,  av- 
versario :  E.  v.,  an  adversary.  [The  two  foregoing  verses  are 
omitted  in  my  copy  of  the  Greek.]  1  Chron.  21  :  1  ;  Heb.,  ?/,  but, 
arose  (a)  stn  upon,  or,  unto,  Israel :  Gr.,  Jcai,  but,  (a)  diabolos,  an 
accuser,  calumniator  :  Lat.,  But  (a)  Satan,  &c. :  Douay,  And  Satan 
rose  up  against  Israel :  Ital.,  Now  Satan  was  raised  against  Israel: 
E.  v..  And  Satan  stood  up  against  Israel. 

In  Job  1 :  6,  7  twice,  8,  9,  12  twice  ;  2  :  1,  2  twice,  8,  4,  6,  T, 
the  Heb.  is,  he  stn,  that  adversary,  [a  personification  of  sin  :  2:7  is 
the  last  appearance  of  this  dramatis  persona  in  this  dramatic  poem.] 
Ps.  109  :  4 ;  Heb.,  Instead  of  ahebf,  breathing  after,  [for  earnestly 
desiring]  me,  istnu,  they  became  stns  of  me  :  Gr.,  Instead  of  the  to 
wait  on  me,  endiehallon,  they  calumniated,  me,  [for  the  Heb.  they 
became  stns  of  me  :]  Lat.,  and  Douay,  they  detracted  me  :  Ital.,  In 
place  of  the  love  I  have  to  them  borne,  to  me  they  are  been  avver- 
sari :  E.  V,,For  my  love  they  are  my  adversaries.  [How  many 
Orthodox  Satans  are  there  ?  I  thought  there  was  but  one ;  that 
Satan  was  Orthodoxy's  Head-Devil.]  Ps.  109  :  6  ;  Heb.,  Cause  to 
\'isit  upon  him  rsho,  an  unrighteous,  w,  even  st7i,  (an)  adversary, 
let  stand  on  right  hand  of  him  :  Gr.,  diabolos,  (an)  accuser,  calum- 
niator :  Lat.,  diabolus :  [There  is  no  such  Lat.  word,  and,  accord- 
ingly, it  is  not  given  in  the  Lat.  Diet. :  it  is  the  Gr.  word  diabolos.] 
Douay,  Set  thou  the  sinner  over  him  :  and  may  the  devil  stand  at 
his  right  hand  :  Ital.,  Appoint  us  il  maligno,  the  devil,  over  him  ;  e, 
yea,  cause  that  Satan  stand  at  his  right  hand :  [Graglia  gives  malig- 
no as  a  noun,  and  defines  it,  the  devil ;  and  as  an  adjective,  defining 
it,  malicious,  hurtful ;  even  the  E.  V.  takes  it  here  for  the  adjec- 
tive :]  E.  v..  Set  thou  a  Avicked  (man)  over  him  :  and  let  Satan 
stand  at  his  light  hand :  the  margin,  for  Satan,  gives,  "  Or,  an  ad- 
versary," citing  Mat.  5 :  25  ;  where  the  Gr.,  has  antidilcos,  adver- 
sary, twice ;  the  Lat.,  adversarius,  twice ;  the  Ital.,  avversario, 
twice ;  the  Rheims,  and  E.  V.,  adversary,  twice :  so  that  the  mar- 
gin shows  that  the  Ital.,  and  E.  V.,  Satan  means,  an  adversary. 
Ps.  109:  29;  The  Heb.    here  has,  sming  me;  the    Gr., /to?,  those, 


456  THEOLOGY   OF  THE  BIBLE. 

endidballontes,  calumniating,  me:  Lat.,  and  Douay,  who  detract 
me  :  Ital.,  Let  my  adversaries  :  E.V.,  the  same.  Zech.  3:1;  Heb., 
and  he,  that,  stn,  adversary,  standing  on  right  hand  of  him  for  (a) 
stn  to  him :  Gr.,  and  Ao,  that,  diabolos  stood  on  right  hand  of  him 
to  be  adverse  to  him  :  Lat.,  and  (a)  satan  .  .  .  that  he  might  op- 
pose, or,  thwart,  him:  Douay,  and  satan  stood  ...  to  be  his  adA^er- 
sary:  Ital.,  and  Satan  stood  .  .  .  for  to  be  against  him,  as  pai'ty 
adverse :  E.  V,,  and  Satan  (margin,  an  adversary,  citing  Job  1:6; 
1  Pet.  5  :  8,)  standing  at  his  right  hand  to  resist  him  :  (margin,  to 
be  his  adversary ;)  Zech.  3:2;  Heb.,  And  said  Jehovah  to  he,  that, 
stn :  will  reprove,  or,  rebuke,  Jehovah  thee,  that,  stn,  u,  yea,  will 
reprove,  or,  rebuke,  Jehovah  thee,  he,  that,  hath  approved  on,  or  in 
Jerusalem,  &c.  The  Gr.  gives  didbolon  aiid  diahole  in  this  verse  : 
the  Lat.,  satan  and  satan :  Douay,  satan  and  O  satan  :  Ital.,  Satan 
and  O  Satan:  E.  V.,  the  same. 

Isai.  59  :  18  ;  Heb.,  h,  as,  ujdou  works  Jc,  so,  upon  will  he  repay 
anger  to  tsri,  (the)  advei'saries,  of  him,  recompense  to  the  enemies 
of  him,  to  (the)  sea  shores  recompense  he  will  repay.  The  Gi'.  word 
for  tsr  here  is  hupenantios,  enemy,  antagonist :  it  gives  for  the  whole 
Heb.  verse :  As  of  givings  back  in  return  a  giving  back  in  return 
disgrace  to  the  enemies  :  Lat.  Like  as  to  retaliation  as  if  to  (a)  repay- 
ment of  indignation,  or,  anger,  to  his  enemies  [Heb.  tsri],  et,  even, 
or,  and,  vicissitude  to  his  enemies  ;  to  (the)  islands  vicem  he  will 
repay  :  Douay,  As  unto  revenge,  as  it  were  to  repay  wrath  to  his 
adversaries,  and  a  reward  to  his  enemies  :  he  will  repay  the  like  to 
the  islands  :  Ital.,  As  for  (to  do)  retributions,  so,  for  to  render  an- 
ger to  his  enemies,  [Heb.  tsri,']  retribution  to  his  avversari  ;  for  to 
render  the  recompense  to  the  islands  :  E.  V.,  According  to  (their) 
deeds,  (margin,  recompenses,)  accordingly  he  will  repay,  fury  to  his 
adversaries,  recompense  to  his  enemies  ;  to  the  islands  he  will  re- 
pay recompense.  Isai.  64  :  2  ;  Heb.,  v.  1,  tsri:  Gr.,  v.  2,  hupen- 
antious :  Lat.,  v.  2,  enemies: -Douay,  v.  2,  enemies:  Ital.,  v.  2, 
enemies:  E.  V.,  v.  2,  enemies.  Jer.  50:  7;  Heb.  tsri:  E,  V.,  ad- 
versaries. Nahum  1:  2;  Heb.,  tsri:  Gr.,  hupenantious :  Lat., 
enemies  :  Douay,  adversaries :  Ital.,  avversari  :  E.  V.,  adversaries. 
There  is  the  vowel  sound  of  a  in  r,  so  that  the  sound  of  the  two 
Heb.  letters  ts  and  r  is  tsar :  and  this  is  the  true  sound  of  the  Zar 
of  Russia.  He  might  as  well  be  called  Satan,  the  Devil,  as  to  make 
the  Orthodox  Satan,  Devil,  out  of  the  Heb.  letters  stn.  These  pas- 
sages, Avith  those  that  have  been  given  in  preceding  pages,  will  do 
for  Orthodoxy's  Head-Devil     But  the  reader  may  think  that  the 


THEOLOGY   OF  THE   BIBLE.  457 

lesser  Orthodox  devils  ought  to  be  disposed  of.    ^Ye  will,  tlierefore, 
now  dispose  of  them. 

In  Exod.  20:4,  we  have,  Heh.,  Not  shalt  thou  make  (or,  as 
Ges.  says,  make  not)  to  thee^;As^,  (a)  carved  :  Gr.,  (an)  idol :  Lat., 
(a)  graven,  or,  carved :  Douay,  a  graven  (thing)  :  Ital.,  sculpture 
any :  E.  V.,  any  graven  image.  Exod.  34  :  15,  16, 17  ;  E.  V.,  v.  15, 
.  .  .  they  go  a  whoring  after  their  gods,  and  do  sacrifice  unto  their 
gods:  V.  16,  .  .  .  and  their  daughters  go  a  whoring  after  their  gods, 
and  make  thy  sons  go  a  whoring  after  their  gods  :  v.  17,  Thou  shalt 
make  thee  no  molten  gods.  Lev.  17  :  7;  Heb.,  And  not  shall  they 
slay  in  sacrifice  more,  victims  to  shorim,  hairies,  which  they  have 
gone  a  whoring  after  them :  Gr.,  tots  mataiois,  to  those  lying 
[things] :  Lat.,  daemonibtts,  to  daemons :  [The  Lat.  daemoti,  which 
is  the  Gr.  daimon,  is  defined,  a  daemon,  good  or  bad,  a  good  or 
bad  genius  ;  Lares,  (household  gods.)  We  thus  learn,  that  the  Gs. 
lying  [things,]  called,  in  the  Gr.  of  Exod.  20  :  4,  idols,  there  called 
by  the  Lat.,  graven  ;  by  the  Douay,  graven  (thing),  is  here  called 
daemon  ;  and  this  is  the  Lat.  word  for  which  the  Douay  and  E.  V. 
of  the  Old  Testament  so  often  gi^e  devil ;  and  for  which,  as  we 
shall  see,  the  Rheims,  and  E.  V.  of  the  New  Testament  so  often 
give,  devil.]  The  Ital.  in  Lev.  17  :  7  is.  And  they  shall  not  sacri- 
fice more  the  their  sacrifices  to  demonii  [the  same  Lat.  word,]  de- 
mons :  Douay,  And  they  shall  no  more  sacrifice  their  victims  to 
devils :  E.  V.,  And  they  shall  no  more  offer  their  sacrifices  unto 
devils :  Margin,  "  Literally,  to  he-goats.  Many  of  the  heathen 
deities — as  Pan  with  his  attendant  Fauns  and  Satyrs — being  repre- 
sented as  bearing  this  form  either  wholly  or  in  part :  and  the  goat 
being  in  Egypt,  where  various  kinds  of  animals  were  wont  to  be 
worshipped,  an  especial  object  of  adoration." — Ed.  [Thus  at  the 
very  first  occun-ence  of  the  word  deml  in  the  Douay,  and  E.V.,  we 
learn  what  it  means.  The  Hebrews,  in  their  bondage  in  Egypt, 
followed  the  idolatry  of  Egypt.  They  were  now  forbidden  such 
practice.  The  Douay  and  E.  V.  devils  were  imported  from  Egypt. 
The  Egyptians  imported  them  from  pagans  farther  east.  Devils 
means,  simply,  [things]  of  evil :  the  Gr.  gives,  lying  [things.]  Lev. 
19:4;  Heb.,  Not  shall  ye  face  to,  or,  turn  towards,  he  alilm,  [an 
adjective,]  those  of  nought,  [i.  e.,  those  things  of  nought,  meaning, 
idols:]  Gr,,  Lat,,  Ital.,  and  E.  V,,  idols.  Lev,  26  :  1 ;  Heb.,  cdlU: 
Gr.,  cheiropoitta,  hand-made  [things] :  Lat.,  Douay,  Ital,,  and  E.V., 
idols.  At  p.  387,  388,  of  this  book,  it  is  shewn,  that  sickness,  dis- 
ease, is  expressed  hi  the  Heb.  and  the  Gr.,  by  bad   breath.     We 


4:58  THEOLOGY   OF  THE  BIBLE. 

shall  see  in  the  Rheims  and  E.  V.  of  the  New  Testament,  evil 
spirit,  and  devil,  given  for  disease,  sickness.  In  Exod.  15  :  26,  we 
have,  Heb.,  .  .  .  any  he  rtihle  of  those  diseases  which  I  put  upon 
Egypt  I  will  not  put  upon  thee ;  for  I  Jehovah  healing  thee :  Dou- 
ay,  none  of  the  evils  that  I  laid  upon  Egypt  will  I,  &c.  Deut. 
7:15;  Heb.,  And  will  turn  aside  Jehovah  from  thee  every  hl\  dis- 
ease, or,  evil ;  and  any  Tndui,  of  (the)  diseases,  of  Egypt  those  bad 
which  thou  hast  known  he  will  not  put  upon  thee :  Gr.,  every 
bodily  indisposition ;  and  all  diseases  of  Egypt  those  poneras^  bad : 
Ital.,  .  .  .  every  sickness  ;  and  will  not  put  upon  thee  any  of  those 
wicked  infirmities  of  Egypt,  &c.  :  E.  V.,  ...  all  sickness,  and  will 
put  none  of  the  evil  diseases  of  Egypt,  &c.  [We  thus  see,  that  dis- 
eases are  called  evils  ;  and  we  shall  see,  that  the  Rheims  and  E.  V. 
of  the  New  Testament,  call  diseases  devils.  The  meaning  is,  sim- 
ply (things)  of  evil.]  In  Deut.  22 :  19,  we  have,  Heb.,  a  name  ro, 
bad,  or,  a  name  of  evil,  \iiro  here  be  the  noun:]  Gr.,  a  name  po- 
neron,  bad  :  Lat.,  and  Douay,  a  very  ill  name  :  Ital.,  a,  7nala  fama^ 
a  bad,  or,  ill,  fame :  E.  V.,  an  evil  name.  Deut.  28  :  59,  60,  61  ; 
E.  v.,  great  plagues  .  .  sore  sicknesses  .  .  all  the  diseases  of  Egypt 
.  .  .  every  sickness  .  .  .  every  plague ;  29  :  22  .  .  .  plagues  .  .  .  sick- 
nesses :  the  Ital.  mdlore,  a  noun,  is  defined,  evil,  disease.  Lev. 
20  :  5  ;  E.  V.,  .  .  all  that  go  a  whoring  after  him,  to  commit  whore- 
dom with  Molech.  Deut.  32:  16,  17  ;  Heb.,  They  excited  jealousy, 
or,  anger,  of  him  by  strange  [things,  meaning,  their  gods  ;]  by 
[things]  abominable  they  irritated  him;  v.  17  ;  They  sacrificed  to 
shdim,  idols,  not  God,  gods  they  had  not  known,  new  [gods]  ad- 
mitting ;  not  shorum,  (the)  hairies,  (he-goats,  as  we  have  seen,)  of 
the  fathers  of  them :  Ges.,  under  shd,  [of  which  shdbn  is  the  plu- 
ral,] citing  this  verse,  gives  for  shdim,  Gr.,  daimonia  /  Lat.,  dae- 
mo7iia:  the  Gr.  of  v.  17  is,  they  sacrificed  daimoniois,  to  divinities, 
gods,  goddesses,  tutelary  genii,  causing  the  good  or  ill  fortune  of 
men,  fortune,  fate,  chance :  [The  Gr.  daimonion  and  daimon  are 
defined  the  same :  sometimes  one  is  used,  and  sometimes  the  other :] 
the  Lat.  word  in  v.  17  is  daemoniis,  [from  the  Lat.  daemonium, 
defined,  a  good  genius,]  to  good  genii:  Ital.,  They  have  sacrificed 
to  demonii,  demons,  [plural  of  demonio,  for  which  Graglia's  Italian 
Diet,  gives,  devil,  demon  :  it  is  the  Gr.  word  daimon,  for  which  the 
Lat.  gives  daemon :}  Douay,  They  sacrificed  to  devils  :  E.V.,  They 
sacrificed  unto  devils.  Judges  9  :  23 ;  Heb.,  u,  And,  or,  then,  sent 
God  rvrach  roe,  (a)  breath  bad  [for,  a  bad  temper,  or,  feeling,]  be- 
tween Abimelech  and  between  holi,  (the)  lords,  of  Shechem ;  and 


THEOLOGY   OF  THE   BIBLE.  459 

acted  perfidiously  holi  of  Shechem  by,  or,  to,  Abimelecli:  QiW^pneu- 
ma  poneron,  a  breath  bad  :  Lat,,  a  spirittis,  breath,  very  bad  :  Ital, 
a  spirito  maligno,  a  breath  malicious,  or,  hurtful :  Douay,  a  very 
evil  spirit:  E.  V.,  an  evil  spirit :  Margin,  "  i.  e.,  a  spirit  of  dissen- 
sion. It  was  sent  by  God,  inasmuch  as  it  was  occasioned  without 
blame  on  his  part,  by  the  dealings  of  his  providence." — Ed.  [A 
sjnrit  of  dissension  is  a  breath  of  dissension.  We  shall  find  in  the 
Rheims,  and  E.  V.,  of  the  New  Testament,  these  same  words  evil 
sjnrit  and  their  word  devil  used  as  meaning  the  same  thing.] 
Judges  11 :  29 ;  Heb.,  u,  Then,  or.  And,  was,  existed,  ol,  upon,  in, 
Jephtha  (a)  ru-ach,  breath,  of  [i.  e.,  proceeding  from,  caused  by] 
Jehovah  :  Gr.,  (a)  pneuma:  Lat.,  a  Spiritus  :  Ital.,  And  the  Spiri- 
to of  the  Lord  was,  existed,  upon  Jephtha :  Douay,  Therefore  the 
Spirit  of  the  Loi-d  came  upon,  &c. :  E.  V.,  Then  the  Spirit  of  the 
Lord  came  upon,  &c. :  Margin, "  He  was  endued  with  superhuman 
courage,  skill,  and  warlike  qualifications." — Ed.  1  Sam.  18:  10; 
Heb.,  And  it  was,  occurred,  the  morrow,  u,  that,  went  through,  or, 
was  poured  out,  ru-ach  roe^  a  breath  bad,  of  [from]  God  in,  or,  into, 
Saul :  the  verse  is  omitted  in  my  copy  of  the  Gr. :  Lat.,  (a)  spiritus, 
breath,  of  God  bad  invaded  Saul :  Douay,  the  evil  spirit  from  God 
came  upon  Saul:  Ital.,  the  spirito  wicked  (sent)  from  God:  E.  V., 
same  as  the  Douay.  [Was  this  an  Orthodox  devil  ?]  1  Sam.  19:9; 
Heb.,  And  was  (a)  ru-ach  of  Jehovah  bad  to,  or,  into,  Saul :  Gr,, 
(a)  pneuma  of  God  poneron,  bad:  Lat.,  a  spiritus  of  the  Lord  bad: 
Ital.,  the  spirito  wicked  (sent)  from  the  Lord  was  upon  Saul :  Dou- 
ay, And  the  evil  spirit  from  the  Lord  came  upon  Saul :  E.  V.,  And 
the  evil  spirit  from  the  Lord  was  upon  Saul.  1  Sam.  23  :  9  ;  Heb., 
And  knew  David,  that  upon  him  Saul  devising  he  roe,  which  bad : 
Lat.,  malum,  mischievous,  hurtful :  Ital.,  male,  evil,  mischief:  Dou- 
ay, evil :  E.  V.,  mischief.  1  Sam.  31  :  9;  Heb.,  .  .  .  house  of  idols 
of  them:  Gr.,  Lat.,  Douay,  Ital.,  and  E.  V.,  of  idols.  1  Kings 
11  :  33 ;  E.  v.,  Because  they  have  forsaken  me,  and  have  worship- 
ped Ashteroth,  the  goddess  of  .  .  .  Chemosh,  the  god  of,  &c.  1 
Kings  15  :  13;  E.  V.,  .  .  .  because  she  made  an  idol.  [Why  did 
not  the  Douay,  and  E.  V.,  use  here  their  word  devil,  used  by  them 
before,  and  say,  because  she  made  a  devil  ?]  2  Kings  1:2;  E.  V., 
.  .  Go,  enquire  of  Baal-zebub  the  god  of  Ekron  whether  I  shall  re- 
cover of  this  disease  :  the  Heb.  word  is  hit  defined,  disease,  an  evil : 
[i.  e.,  a  thing  of  evil,  d'evil,  devil,  and  we  shall  find  that  in  the  New 
Test.,  the  Rheims,  and  E.  V.,  give  devils  for  diseases.]  2  Kings 
8 :  9  :  E.  v.,  .  .  .  Shall  I  recover  of  this  disease :  The  Heb.  word 


460  THEOLOGY   OF   THE  BIBLE. 

here  is  the  same,  ML  2  Kings  21  :  11  ;  E.  V., .  .  .  and  hath  made 
Judah  also  to  sin  with  his  idols.  [So  that  idols  were  (things)  of 
sin,  the  stn — adversary,  (things)  of  evil — d'evil,  devils.]  2  Kings 
23  :  5  ;  E.V.,  And  he  put  down  the  idolatrous  priests,  &c.  1  Chron. 
16  :  26 ;  Heb.,  For  all  (the)  gods  he  otnetn,  of  these  peoples,  alilim, 
[things]  of  nought ;  u,  but,  Jehovah  the  heavens  made  :  the  Gr., 
Lat,,  Douay,  Ital.,  and  E.  V.,  here  give  idols.  2  Chron,  11  :  15  ; 
Heb.,  And  he  constituted  to  himself  priests  for  (the)  high  places 
and  for  (the)  shorim,  hairies,  [i.  e.,  for  the  he-goats,  as  we  have  seen,] 
and  for  the  calves  which  he  had  made  :  Gr., .  .  .  for  those  idols  kai, 
even,  for  those  lying  [things,]  and  for  those  calves  ha,  which,  &c. : 
Lat.,  daemonio'ricm,  of  the  good  genii  and  of  the  calves  which  he 
had  made :  Ital.,  for  the  demoni  and  for  the  calves  which,  &c. : 
Douay,  and  for  the  devils,  and  for  the  calves,  which  he  had  made : 
E.  v.,  the  same.  [So  that  they  made  their  own  devils:]  Margin, 
"  i.  e..  Most  probably  for  the  Baalim  and  Ashtaroth,  the  idols  of  the 
surrounding  heathen,  whom  Jeroboam  it  would  appear  permitted 
and  encouraged  those  who  pleased  to  worship,  being  willing  that 
they  should  adopt  any  religion  they  preferred  if  they  did  not  re- 
pair to  serve  Jehovah  at  Jerusalem." — Ed.  2  Chron.  15  :  8;  E.V., 
.  . .  abominable  idols.  2  Chron.  16  :  12  ;  Heb.,  And  was  diseased 
Asa  ...  in  feet  of  him,  until  upwards,  (or,  unto  a  high  degree,  says 
Ges.,  under  Imole,  citing  this  v.  and  others)  (the)  hli,  disease,  evil, 
of  him  ;  u,  but,  even  in  (the)  hli  of  him  he  sought  not  Jehovah.  2^ 
Chron.  30  :  20  ;  Heb.,  And  heard  Jehovah  Hezekiah,  and  healed 
those  people.  2  Chron.  34  :  24  ;  Heb.,  Thus  saith  Jehovah,  behold, 
I  will  bring  roe  bad,  or,  evil,  .  .  .  upon  the  inhabitants,  &e,,  [i.  e., 
not  all  evil,  but,  of  evil,  d'evil.]  2  Chron.  36  :  5  ;  Heb.,  .  .  .  and  he 
did  which  roe,  of  evil,  in  (the)  eyes  of  Jehovah  God  of  him.  Ps. 
21 :  11 ;  Heb.,  For  they  have  turned  upon  thee  roe,  of  evil :  Ital., 
For  they  have  projected  del  male,  of  the  evil,  &c.,  [i.  e.,  of  evil : 
evil,  in  the  Ital.  '  of  the  evil '  here,  is  used  in  the  abstract,  not  of 
any  pai'ticular  evil ;  hence  its  article  is  not  to  be  rendered,  and  its 
del  male  is  to  be  rendered,  of  evil,  d'evil,  devil.]  The  E.V.  is.  For 
they  intended  evil  against  thee.  Ps.  96  :  5  ;  Heb.,  For  all  the  gods 
he,  of  these,  peoples,  alilim,  [things]  of  nought  tt,  but,  Jehovah  the 
heavens  made :  the  Gr.  here  gives  dalmonia  for  the  Heb.  alilim  / 
and  the  Lat.  gives  daemonia;  and  the  Douay^  devils :  the  Ital.  gives 
(are)  idols:  E.  V.,  (are)  idols.  [In  1  Chron.  16:  26  before  given, 
in  a  verse  precisely  the  same,  the  Gr.,  Lat.,  Douay,  Ital.,  and  E.V., 
arive,  idols^  where  the  Heb.  has  the  same  word  aliliin  used  in  this  v. 


THEOLOGY   OF  THE  BIBLE.  461 

Ps.  96:  5,  for  which  the  Gr,  here  gives  dalmonia  ;  the  Lat.,  dae- 
monia,  and  the  Douay,  devils.  Shewing,  as  has  been  before  shown, 
that  the  Douay,  Rheims,  and  E.  V.  word  devil,  in  this  connection, 
means  idol,  thing  of  evil.  In  another  connection  we  shall  see  that 
their  word  devil  means  disease.]  In  Ps.  97  :  7,  the  Heb.  words  are, 
first,  phsl,  carved  [things],  and  then,  alilim^  and  for  this  same  word 
used  in  Ps.  96  :  5,  the  Gr.  here  gives,  idols ;  the  Lat.,  images ;  the 
Douay,  the  Ital.,  and  E.  V.,  idols.  Ps.  103  :  3  ;  Heb.,  .  .  .  he,  that, 
or,  who,  healeth  all  (the)  diseases  of  thee.  Ps.  106  :  36  ;  Heb.,  k, 
yea,  they  served  otsbi,  (the)  images  of  idols,  of  them :  Gr.,  the  car- 
ved [things]  of  them :  Douay,  Ital.,  and  E,  V.,  And  served  their 
idols.  Ps.  106  :  37  ;  Heb.,  u,  yea,  they  sacrificed  sons  of  them  and 
daughters  of  them  to  shdim,  idols  :  Gr.,  to  the  daitnoniois  of  them : 
Lat.,  daemoniis,  [see  before]  :  Ital.,  to  demoni,  [see  before]  :  Douay, 
to  devils:  E.  V.,  unto  devils.  Ps.  106:38;  Heb.,  u,  yea,  they 
poured  out  blood  innocent,  blood  of  sons  of  them  and  of  daughters 
of  them  whom  they  sacrificed  to  images  of  idols  of  Canaan  :  Gr., 
to  the  carved  [things]  of  Canaan :  Lat.,  the  same :  Douay,  Ital., 
and  E.  V.,  to  the  idols  of  Canaan.  [The  Douay,  and  E.  V.,  devils, 
in  V.  37,  means  the  same  as  their  word  idols,  in  v.  36  and  38 :  idols 
were  (things)  of  evil.]  Ps.  115  :  4  ;  Heb.,  otshi :  Gr.,  Lat,,  Douay, 
Ital.,  and  E.  V.,  idols.  Ps.  135  :  15  ;  Heb.,  otsbi :  Gr.,  Lat.,  Douay, 
Ital.,  and  E.  V.,  idols.  Isai.  2:8;  Heb.,  And  is  filled  (the)  arts, 
land,  of  them  of  alili,  the  works  of  hands  of  them  :  Gr.,  of  disgust- 
ing [things],  for  alili:  Lat.,  with  idols:  Ital.,  is  filled  of  idols: 
Douay,  and  E.V.,  is  full  of  idols :  [alili  is  the  Heb.  word  in  several 
passages  before  given  where  the  Douay,  and  E.  V.,  give,  devils. 
Why  not  give  devils  here?]  Isai.  10  :  10 ;  Heb.,  According  as,  or, 
like  as,  found  hand  of  me  I,  to,  or,  into,  or,  in,  (the)  kingdoms  of 
those  cdil,  (things)  of  nought,  [alii  is  the  same  as  alili,  for  which 
the  Douay,  and  E.  V.,  have  before  given,  devils :  They  give  here, 
idols:  In  v.  11,  the  Heb.  words  are  alili  and  otshi:  the  Douay,  and 
E.  v.,  give,  idols,  for  both.]  Isai.  19  :  3  ;  Heb.,  .  .  .  and  they  shall 
inquire  at,  or,  turning  to,  he  alili,  those  (things)  of  nought,  of  them, 
and  at  those  athim,  whisperers,  and  at  those  abut,  A'^entriloquists, 
and  at  those  ido?vim,  foreseers  [i.  e.,  pretended  foreseers :]  The  Gr, 
has,  for  alili,  the  gods,  of  them,  [the  Gr.  has  before  given  daitno- 
nioi,  for  alili,  shewing,  daivionioivciQdiXiB  gods  and  goddesses,  genii,] 
and  then  gives,  images, — statues,  and  then,  those  out  of  the  ground 
speaking,  or,  uttering  sounds,  and  then,  ventriloquists  :  Douay,  .  .  . 
and  they  shall  consult  their  idols,  and   their  diviners,  and  their 


462  THEOLOGY   OF  THE   BIBLE, 

wizards,  and  soothsayers :  Ital.,  the  idols,  the  magi, — roagicians, 
and  the  spiriti,  breaths,  of  Python,  and  the  indovini,  conjurers, 
guessers :  E.  V., .  .  .  and  they  shall  seek  to  the  idols,  and  to  the 
charmers,  and  to  them  that  have  familiar  spirits,  and  to  the  wiz- 
ards. Isai.  48:5;  Heb.,  .  .  .  lest  thou  shonldst  say  (the)  otsb  of 
me  hath  done  them,  and  (the)  carved  of  me,  and  of  the  molten  im- 
age tsum,  (the)  precepts.  Isai.  57:  5;  Heb.,  he,  those,  panting 
after  gods, — idols — under  every  green  tree:  Gr.,  hoi,  those,  be- 
seeching idols :  Lat.,  Who  direct  your  grief  on  gods  :  Douay,  Who 
seek  your  comfort  in  idols  :  Ital.,  (you)  that  heat  yourselves,  &c. : 
E.  v.,  Inflaming  yourselves  with  idols,  &c.  Isai.  65  :  11  ;  Heb.,  .  . 
that  set  in  order  to  gd.  Fortune, — the  divinity  Fortune, — chance — 
(a)  table,  and  fill  to  m^ii,  fate,  or,  fortune,  mrask,  wine  mixed  with 
spices :  (See  Ges.,  citing  this  v.,  and  Prov.  23  :  30)  :  Gr., .  .  .  pre- 
paring to  the  daimonio  (a)  table,  and  filling  to  the  chance,  or,  the 
fortmie  [to  chance,  or,  fortune]  kerasma,  mixed  wine  and  water : 
Lat.,  and  set  to  Fortune  a  table,  and  pour  out  in  ofiering  upon  it : 
Douay,  that  set  a  table  for  fortune,  and  offer  libations  upon  it :  Ital., 
That  prepare  the  table  to  the  (planet)  Gad,  and  make  at  full  cup 
offerings  from  to  pour  out  to  Meni :  E.  V,,  that  prepare  a  table  for 
that  troop, — margin,  or.  Gad, — and  that  furnish  the  drink-offering 
unto  that  number, — margin,  or,  Meni.  [We  see  that  the  margins, 
Gad,  and  Meni,  are  taken  from  the  Ital. ;  and  so,  we  see  tlaat  men 
who  have  no  knowledge  either  of  the  Heb.  or  the  Gr.  assume  to 
make  marginal  notes.  And  if  James's  Ecclesiastics  had  had  any 
competent  knowledge  either  of  the  Hebrew  or  the  Greek,  such  a 
verse  as  they  here  give,  and  many  other  verses  which  the}'-  give, 
could  never  have  appeared  in  an  English  Bible.  They  seem  to 
have  taken  the  Ital.  Gad  to  mean  a  troop  ;  and  the  Ital.  Me)ii  to 
mean  number.  It  may  be  that  the  Ital.  chose  to  give  the  Heb. 
word  gd,  Avithout  translating  it,  Avriting  it  Gad;  and  to  give  the 
Heb.  word  mni  without  translating  it,  writing  it  97ieni  /  whether 
from  ignorance  of  the  meaning  of  the  Heb.  words,  I  can't  say.  It 
is  plain,  that  neither  James's  Ecclesiastics  nor  the  maker  of  the 
marginal  notes,  knew  what  the  Heb.  Avords  were,  or  what  they 
meant.  The  Gr.  word  in  the  verse  is  dalnionion,  for  which  the 
Douay,  and  E.  V.,  have  before  given,  the  devil.  There  are  two 
Greek  words,  daimonion  and  daimon  ;  the  first  is  defined  by  Don- 
negan,  the  Divinity  Providence,  a  tutelary  genius,  the  same  sense, 
says  he,  as  daimon:  he  then  says,  in  Ecclesiast.  authors,  the  evil 
spirit.     He  defines  daimon,  a  go^,  or,  goddess ;  the  tutelary  genius 


THEOLOGY   OF   THE   BIBLE.  463 

of  a  city,  or  of  a  man,  causing  the  good,  or  ill  fortune  of  men — for- 
tune, fate,  chance:  he  then  says,  in  Eccles.  authors,  the  Devil. 
These  are  the  two  Gr.  words  used  in  the  New  Testament :  taken,  of 
course,  from  the  Gr.  of  the  Old  Testament,  and  meaning  the  same 
in  the  New  Testanlent  as  they  do  in  the  Old :  their  meaning  in  the 
Old  Test,  the  reader  has  already  become  acquainted  with.]  In 
Isai.  66 :  3,  the  Heb.  word  is  aun^  (a)  nothing :  Lat.,  Douay,  Ital., 
and  E.  Y.,  an  idol.  [So  that  the  Douay,  and  E.  V.,  devils  are  no- 
things,] 1  Sam.  15:  23;  Heb.,  For  (a)  sin,  divination  [is]  mH,  of 
contumacy,  and  of  falsehood  ;  [i.  e.,  divination  is  a  sin  of,  &c. ;]  and 
trphim,  domestic  gods,  [things]  causing  stupidity :  (For  trphim 
Ges.  gives,  '  domestic  gods,  as  if  penates,  [household  gods,]  of  the 
Hebrews,  from  which  oracles  were  sought,'  citing  several  passages :) 
Gr.,  For  (a)  sin,  augury  is,  anguish  and  distresses  teraphim  bring 
in  :  Ital.,  For  rebellion  (is  like  to)  sin  of  divination,  &c. :  Douay, 
Because  it  is  like  the  sin  of  witchcraft,  to  rebel :  and  like  the  crime 
of  idolatry  to  refuse  to  obey:  E.V.,  For  rebellion  (is  as)  the  sin  of 
witchcraft,  and  stubbornness  (is  as)  iniquity  and  idolatry :  [The 
Ital.,  the  Lat.,  Douay,  and  E.  Y.,  by  their  inversion,  destroy  the 
sense.]  Jer.  16:4;  Heb.,  They  shall  die  of  diseases  :  Gr.,  of  death- 
producing  sickness  :  Lat.,  By  deaths  of  distempers :  Douay, ...  by 
the  death  of  grievous  illnesses:  Ital., .  .  .  of  deaths  grievous:  E.Y., 
of  grievous  deaths.  Jer.  24  :  8  ;  Heb.,  And  figs  Ae,  which,  bad: 
Gr.,  to,  which,  ponera^  bad  :  Lat.,  and  Douay,  very  bad  figs  :  Ital., 
figs  ca^^^w^,  wicked :  E.  Y.,  evil  figs.  Ezek.  34  :  25  ;  Heb., .  .  .  beast 
bad,  hurtful,  or,  noxious  :  Gr.,  beasts  joo?i era,  bad :  Lat.,  bad  :  Ital., 
the  beasts  hurtful :  Douay,  the  evil  beasts  :  E.Y.,  the  same.  Hosea 
4:17;  Heb.,  Fascinated  otshim,  of  images  of  idols,  Ephraim,  enhlu, 
rest  to  him  ;  (Ges.  says,  enhe  is  a  verbal  noun  from  7ii(h  ;  and  says, 
the  original  idea  of  null  is,  to  draw  breath,  used  for,  to  rest,  be 
quiet ;  from  which  idea,  says  he,  comes  also  the  German  ruhen,  ru- 
chen) :  for  otshini  in  the  verse,  the  Gr.  and  Lat.  give,  idols :  Ital., 
Ephraim  (is)  joined  close  with  idols,  leave  him :  Douay,  Ephraim 
is  partaker  with  idols,  let  him  alone :  E.  Y.,  Ephraim  (is)  joined 
to  idols  :  let  him  alone.  Hosea  7:1;  Douay,  and  E.  Y.,  When  I 
would  have  healed  Israel,  &c.  v.  2  ;  Heb.,  ...  all  rout^  (the)  bad- 
nesses, evils,  of  them :  Gr.,  the  diahouUa,  rash  determinations,  of 
them :  [Orthodoxy  makes  the  Orthodox  Devil  out  of  the  Gr.  dia- 
bolos].  Hosea  13:  2;  Heb.,  .  .  .  and  have  made  to  themselves  a 
casting  out  of  silver  of  them,  k^  like,  according  to,  after,  (the)  un 
derstandings  of  (the)  oUhim^  images  of  idols,  of  them,  works  of 


464  THEOLOGY   OF  THE   BIBLE. 

artificers  of  them  furnished  for  them ;  these  say,  sacrifice  men, 
calves  ishqun,  abound,  [if  from  shiiff,]  or,  calves  arrange,  [if  from 
nshq ;  in  either  case  a  paronomasia,  probably:]  Gr,,  and  have 
made  to  themselves  chdneuma.,  (a)  cast,  out  of  the  silver  of  them, 
kata,  in  proportion  to,  images  of  idols,  works  of  artificers  finished 
for  them :  these  say,  sacrifice  men,  for  calves  have  failed,  or,  are 
wanting :  [a  paronomasia,  probably.  The  idea  expressed  by  the 
Heb.  is,  they  have  no  more  understanding  than  their  idols;  and  the 
Gi\  Jcata  expresses  the  same] :  Lat.,  and  Douay,  and  they  have  made 
to  themselves  a  molten  (thing)  of  their  silver  as  the  likeness  of 
idols,  the  whole  (is)  the  work  of  craftsmen  :  to  these  they  say  :  sa- 
crifice men,  ye  that  adore  calves :  Ital.,  .  .  .  They  say  to  them :  the 
men  that  sacrifice,  let  them  kiss  the  calves  :  E.  V.,  and  have  made 
them  molten  images  of  their  silver,  (and)  idols  according  to  their 
own  understanding,  all  of  it  the  work  of  the  craftsmen  :  they  say 
of  them,  '  Let  the  men  that  sacrifice  (Margin,  "  or,  the  sacrificers  of 
men")  kiss  the  calves.'  Why  did  not  the  Douay  and  E.  V.,  say, 
they  have  made  to  themselves  devils,  the  word  they  have  often  be- 
fore used  for  idols.  The  word  devil  is  a  mongrel  Avord  compounded 
from  the  Lat.  and  Ital.  de,  of,  and  the  English  word  evil.  Accord- 
ing to  the  Ital.  mode  of  expression  of  evil  would  be  written  de'  evil, 
of  the  evil ;  but  Avhere  two  vowels  come  together  one  is  struck  out, 
so  that  here  it  would  be  d''evil,  of  the  evil ;  and  as  before  a  noun 
used  in  an  abstract  sense,  here  evil,  the  Ital.  article  is  not  to  be  ren- 
dered, as  we  have  seen,  the  is  not  to  be  used  before  evil.  This  gives, 
for  d''evil,  of  evil :  and  striking  out  the  apostrophe,  we  have  devil. 
It  means  simply,  of  evil ;  used  for  the  principle  of  evil ;  and  in  re- 
ference to  an  idol,  for,  (a  thing)  of  evil.  Hence  devil  (a  thing)  of 
evil,  is  proper  enough  for  an  idol.  So  a  disease  is  (a  thing)  of  evil; 
and  we  shall  see  that  the  Rheims,  and  E.  V.,  New  Testament  call 
a  disease  a  devil,  and  diseases,  devils.  But  whether  they  intended 
that  their  word  devil  should  be  understood  as,  simply,  (a  thing)  of 
evil,  the  reader  may  judge  for  himself  after  we  have  got  through 
with  the  word  devil  in  the  Rheims  and  E.  V.  New  Testament. 

The  principle  of  evil  is  first  expressed  in  Scripture,  figuratively, 
by  a  serpent.  There  must  have  been  a  liability  to  err  in  the  first 
pair,  or  their  condition  wo^^ld  not  have  been  a  state  of  trial.  Gfin. 
chapter  3. 

Having  now  ascertained  the  meaning  of  the  Greek  words  used 
in  the  Gr.  translation  of  the  Old  Testament  for  which  the  Douay 
and  E.V.,  of  the  Old  Testament  so  often  give  devil,  we  are  prepared 


THEOLOGY   OF  THE   BIBLE.  465 

to  understand  the  meaning  of  the  same  Greek  words  when  we  find 
them  in  the  Gr.  of  the  New  Testament.  Tliese  words  in  the  Gr. 
of  the  Xew  Testament  were  taken  from  the  Gr.  of  the  Old  Testa- 
ment. The  Greek  words  pneuina.,  breath,  and  pneuma  poneron, 
breath  bad, — bad  bfeath,  for  siijkness,  disease,  bodily  infirmity,  will 
be  found  in  the  New  Testament  in  connection  with  the  Gr.  words 
rendered  devil  in  the  Rheims  and  E.  V.  of  the  New  Testament. 

Mat.  4:1;  Gr.,  Then  Jesus  was  led  upAvards  into  the  wilder- 
ness through  that  pneuma,  [i.  e.,  the  breath  of  holiness  in  him], 
pierasthtnai,  to  be  tried,  solicited,  (to  evil,  says  Donnegan)  by  that 
diabolos,  accuser  [i.  e.,  sin,  or  the  desires  common  to  men  :]  Lat., 
diabolos :  Rheims,  by  the  spirit ...  to  be  tempted  by  the  devil : 
Ital.,  of  the  Spirito  ...  to  be  tried,  or,  solicited,  from  the  diavolo, 
evil  spirit  [i.  e.,  spirit — breath — of  evil]  :  E.  V.,  of  the  Spirit  ...  to 
be  tempted  of  the  devil :  v.  3  ;  Gr.,  ho  peirazon,  that  soliciting  to 
evil:  Rheims,  and  E.  V.,  the  tempter.  Mat.  4:5;  Gr.,  that  diabo- 
los: Lat.,  diaboh(s :  Ital.,  the  diavolo:  Rheims,  and  E.  V.,  the 
devil.  Mat.  4:8;  Gr.,  that  diabolos:  Lat.,  diabolus :  Ital.,  the 
diavolo:  Rheims,  and  E.  V.,  the  devil.  Mat.  4  :  10  ;  Gr.,  stn,  ad- 
versary :  Lat.,  Rheims,  Ital.,  and  E.  V.,  stn.  It  is  the  Heb.  word 
stn,  not  translated :  I  therefore  use  the  Heb.  word.  Mat.  4 :  23 ; 
Gr.,  And  went  about  all  Galilee  Jesus,  .  .  .  and  curing  every  dis- 
ease and  every  bodily  indisposition  en,  among,  that  people.  Mat. 
4:24;  Gr.,  .  .  .  and  they  brought  to  him  all  those  kakos  echontas, 
badly  having,  with  various  diseases  and  tortures  distressed  ka% 
even,  or,  and,  daimonized  and  moonified,  or,  epileptic,  and  paralytic, 
and  he  cured  them :  Lat.,  .  .  .  and  who  daemonia  had :  Rheims,  ,  . 
and  such  as  were  possessed  by  devils  and  lunatics,  and  those  that 
had  the  palsy :  E.  V.,  and  those  which  wer%  possessed  with  devils? 
&c.  [Here,  at  the  very  first  occurrence  of  the  Rheims  and  E.  V. 
word  devils  in  the  New  Test.,  the  Gr.  of  v.  23,  24,  shev/s  that  devils 
means  diseases,  or,  bodily  indisposition  ;  v.  23  saying,  that  he  cured 
every  disease  and  every  bodily  indisposition.]  Mat.  5:37;  Gr., 
but  that  over  and  above  these  tou  ponerou,  of  the  bad,  or,  of  the 
evil,  is  :  Rheims,  and  that  which  is  over  and  above  is  of  evil :  Ital., 
for  that  which  .  .  proceedeth  from  il  maligno,  the  devil  [if  we  take 
maligno  here  to  be  Graglia's  noim,]  or,  from  the  malicious,  or,  huit- 
ful  [if  we  take  maligno  to  be  Graglia's  adjective]  :  E.  V.,  for  what- 
soever is  more  than  these  cometh  of  evil.  [The  Gr.  has  here  the 
article  tou,  of  the,  and  the  Gr.  poneros  is  most  generally  rendered 
eui7by  the  Rheims,  and  E.  V. ;  and  if  we  give  evil  for  the  Greek 
30 


466  THEOLOGY   OF   THE   BIBLE. 

ponerou  here,  the  Gr.  is,  of  the  evil ;  and  there  are  several  places 
where  the  Rheims,  and  E.  V.,  add  07ie  to  the  word  evil,  making, 
the  evil  one  ;  by  which  they  mean,  the  Orthodox  Devil :  and  only 
a  few  days  ago  I  heard  an  Orthodox  clergyman  use  the  phrase 
'the  evil  one,'  Why  did  not  the  Rheims  and  E.  V.  say  here,  is  of 
the  devil,  cometh  of  the  devil,  or,  of  the  evil  one?]  Mat.  5  :  39  ; 
Gr.,  .  .  .  oppose  not  to  ponero,  to  the  bad,  or,  to  the  evil.  Mat. 
6:13;  Gr.,  .  .  .  but  deliver  us  from  tou  po7ieroic,  the  evil,  [that 
which  is  bad,  or,  evil.]  Mat.  7:17;  Gr.,  So  every  tree  good,  fruits 
good  maketh :  but  the  rotten  tree  fruits  2^onerous,  bad,  maketh : 
Rheims,  and  the  evil  tree  bringeth  forth  evil  fruit :  Ital.,  but  the 
tree  tnalvagio^  wicked,  maketh  fruits  cattivl,  wicked :  E.  V.,  evil 
fruit.  Mat.  7 :  22 ;  Gr.,  ....  and  in  thy  name  daimonia  we 
have  drawn  forth:  Lat.,  daemonia:  ItoX.^demoni :  [The  Gr.  words 
daimonion,  and  daimon  were  the  words  used  by  the  Hebrews,  got 
by  them  from  the  Pagans  and  their  superstitions,  meaning  genii  of 
ill  fortune ;  every  disease  being  attributed  to  a  bad  genius, — dai- 
mo7i\ :  Rheims,  and  E.  V.,  have  cast  out  devils.  Mat.  8  :  2,  3  ;  Gr., 
.  .  .  lepros,  a  scabby ;  v.  3,  .  .  .  and  was  cleansed  of  him  that  lepra^ 
scaly  state  of  the  skin, — leprosy.  Mat.  8:6;  Gr.,  .  .  .  a  paralytic 
grievously  tortured.  Mat.  8  :  7,  Gr.,  ...  I  coming,  or,  being  come, 
will  cure  him.  Mat.  8:13,  Gr.,  .  .  .  and  was  cured  that  servant  of 
him:  v.  14;  Gr.,  .  .  .  laid  down  and  affected  with  fever:  v.  15; 
Gr.,  and  left  her,  the  fever.  Mat.  8:16;  Gr.,  But  evening  being 
come,  they  bi'ought  to  him  daimonized  many  :  and  he  drew  forth 
those  pneumata,  breaths,  [i.  e.,  bad  breaths,  diseases ;  all  sick 
persons  have  bad  breaths,]  by  (a)  word,  and  all  tons,  these,  kakos 
echontas,  badly  having,  he  cured :  [i.  e.,  those  daimonized  that  had 
been  brought  to  him  uJi  that  occasion]  :  Lat.,  dae7nonia  having ; 
and  he  ejected  the  spiritus,  breaths,  by  (a)  word,  and  all  (the)  male 
habentes^  illy,  or,  gi-eatly,  having,  he  cured :  \male  is  an  adverb, 
defined  ill,  greatly  :]  Ital.,  many  indemoniati  ;  and  he  with  (the) 
word  turned  forth  the  spiriti,  breaths,  and  healed  all  the  malati, 
sick  :  [In  this  verse,  all  that  were  brought  to  him  were  daimonized, 
no  others  were  brought  at  that  time ;  and  the  verse  closes  with 
Gr.,  he  cured;  Lat.,  he  cured:  shewing,  beyond  cavil,  that  daimo- 
nized means  sick  :]  The  Rheims  is  :  ...  many  that  were  possessed 
with  devils  :  and  he  cast  out  the  spirits  with  (his)  word :  and  all 
that  were  sick  he  healed :  [An  attempt,  by  interposing  a  colon 
after  word,  and  the  words  following,  to  intimate  that  others  were 
brought  besides  those  daimonized] :  E.  V.,  they  brought  unto  him 


THEOLOGY   OP   THE   BIBLE.  467 

many  that  were  possessed  with  devils :  and  he  cast  out  the  spirits 
with  (his)  word,  and  healed  all  that  were  sick  [i.  e.,  all  that  were 
brousjht  on  that  occasion ;  none,  but  persons  daimonized.]  But 
our  Ed.  could  not  le^  even  the  E.  V.  verse  pass  so  ;  and  therefore 
they  make  this  marginal  note  :  "The  distinction  here  made  betwixt 
the  sick  and  those  possessed  with  spirits  indicates  that  what  is  call- 
ed in  the  New  Testament  demoniacal  possession  was  literally  such, 
and  not  merely  a  variety  or  varieties  of  natural  disease," — Ed. 

[These  Editors  falsely  assume  that  a  distinction  is  made  in  the  \ 
verse ;  they  do  this  for  the  purpose  of  getting  at  their  Orthodox  | 
idea  of  the  meaning  of  the  Rheims  and  E.  V.  words  '  possessed  with 
devils  ;'  whereas  the  Gr.  daimonized  means,  very  sick,  very  badly 
afflicted,  expressed  by  its  words,  badly  having,  in  the  last  part  of 
the  verse ;  and  none  but  those  daimonized,  badly  having,  Avere  . 
brought:  and  the  fact  that  they  werebrouffht  shews  that  they  were  / 
those,  i.  e.,  persons,  badly  having,  expressed  by  daimonized  in  the 
first  part  of  the  verse.] 

Mat.  8  :  17;  Gr.,  That  might  be  fulfilled  ho,  that,  spoken  <?/«, 
through,  Esaias  the  prophet,  saying  :  "  The  same,  or,  himself,  the 
illnesses  of  us  elabe,  took,  and  the  nosous,  diseases,  evils,  [things  of 
evil,  d'evils,]  bore  away."  Mat.  8:28;  Gr.,  met  him  two  daimo- 
nized, out  of  the  tombs  come,  furious  very,  so  as  not  to  be  able  any 
one  to  pass  through  that  road :  Rheims,  and  E.  V.,  two  possessed 
with  devils  :  v.  29  ;  Gr.,  And  lo,  they  cried  out,  &c.,  [i.  e.,  the  two 
daimonized  cried  out] :  v.  30  ;  Gr.,  But  there  was  at  a  great  dis- 
tance from  them  a  herd  of  young  hogs  many  grazing  :  v.  31  ;  Gr,, 
Then  hoi,  those,  daimones  [the  two  daimonized]  implored  him, 
saying :  If  thou  draw  forth,  or,  expel,  us,  turn  us  to  go  forth  into 
tm,  that,  herd  toji,  of  those,  young  hogs  :  the  Rheims  is.  And  the 
devils  besought  him :  E.  V.,  So  the  devils  besought  him :  v.  32 ; 
And  he  said  to  them  :  hupagete,  proceed  :  And,  or,  then,  they  go- 
ing went  away  into  that  herd  of  those  young  hogs.  And  lo,  ormtse, 
was  excited,  or,  hurried  forth,  he,  that,  herd  of  those  young  hogs 
by,  or,  at,  the  precipice  into  the  sea,  and  apethanon,  died,  in  those 
waters :  v.  33 ;  Gr.,  And  those  grazing  |^;he  hogs]  fled,  and  going 
away  into  the  city  aplngeilan,  angeled,  announced,  all,  and  ta, 
those  [things]  of  those  daimonized  :  Rheims,  told  every  thing,  and 
concemmg  them  that  had  been  possessed  by  the  devils  :  E.V.,  and 
told  every  thing,  and  what  had  belallen  to  the  possessed  of  the 
devils.  This  incident  is  told  by  Mark  as  follows :  Mark  5:2;  Gr., 
.  .  .  met  him  ek,  from  among,  the  tombs,  anthropos,  (a)  man  en 


468  TnEOLOGT   OF   THE   BIBLE. 

pneumati  alcatharto^  in  a  breatli  unclean :  [in  a  breath  unclean,  be- 
ing here  used  as  equivalent  to  the  Gr.  daimonized,  Rheims,  and 
E.  v.,  possessed  with  devils,  in  Mat.  8:28]:  the  Lat.,  in  Mark  5 :  2 
is,  in  spiritu  immundo,  in  a  breath  foul :  Ital.,  a  man  possessed  of  a 
spirito,  breath,  foul :  Rheims,  a  man  with  an  unclean  spirit :  E.  V., 
a  man  with  an  unclean  spirit :  we  have  a  marginal  note  here  thus : 
"  The  circumstance  of  Mark  and  Luke  only  mentioning  one  demo- 
niac on  this  occasion,  while  Matthew  mentions  two,  may  be  ex- 
plained by  supposing  that  one  of  the  two  was  j)eculiarly  fierce." — 
Ed.  [By  this  v.  5  :  2  in  Mark,  compared  with  Mat.  8:28,  we  see 
that  unclean,  foul,  breath,  means  the  same  as  the  Rheims  and  E.  V. 
devil ;  i.  e.,  (thing)  of  evil.']  Mark  5:3;  Gr.,  hos,  who,  the  abode 
had  en,  among,  the  tombs,  and  not  with  fetters  no  one  [two  nega- 
tives in  the  Gr.,  as  in  the  Ital.,  strengthen  the  negation]  was  able 
him  to  bind :  [to  bind  the  man] :  v.  4 ;  Gr.,  .  .  .  and  no  one  him 
was  able  damasai  to  bring  under  the  yoke,  or,  tame  :  Rheims,  and 
Ital.,  no  one  was  able  to  tame  him:  E.V.,  neither  could  any  (man) 
tame  him :  v.  7 ;  Gr.,  ...  I  bind  you  on  oath  by  God,  that  thou 
not  me  put  to  the  proof,  or,  torture,  [a  mode  used  of  obtaining 
proof:]  V.  8  ;  Gr.,  For  he  [Jesus]  said  to  him:  exelthe,  Let  go  out, 
thai pneiima  which  unclean  out  of  the  man:  Rheims,  For  he  said 
unto  him :  Go  out  of  the  man,  (thou)  unclean  spirit :  E.  V.,  .  .  . 
Come  out  of  the  man  (thou)  unclean  spirit:  v.  9;  Gr.,  And  he 
[Jesus]  asked  him  [the  man]  :  What  soi,  to,  or  for,  thee  (a)  name  ? 
And  he  [the  man]  answered,  saying  :  Legion  (a)  name  moi,  to,  or, 
for  me  :  for  many  we  are  :  To  the  word  Legion  we  have  a  margi- 
nal note,  "  About  6,000  or  7,000 :"  And,  for  Legion,  '  The  Union 
Bible  Dictionary'  gives  "  A  band  of  soldiers  in  the  Roman  army, 
consisting  of  from  6,000  to  7,000  men."  So  that  our  Orthodox  mar- 
ginal note-maker  would  have  \is  understand,  that  there  were  6,000 
or  7,000  Orthodox  devils  in  this  man:  v.  10;  Gr.,  And  he  [the 
man]  implored  him  [Jesus]  much,  that  not  them  [i.  e.,  him ;  he 
called  his  name  Legion]  he  would  banish  out  of  tes  choras,  this,  or, 
the,  country :  v.  11  ;  Gr.,  But  there  was  there  near  the  mountains 
a  herd  of  young  hogs  great  grazing :  v.  12  ;  Gr.,  And  implored  him 
[Jesus]  all  those  daimones,  [i.  e.,  the  Legion  that  the  man  called 
himself;  i.  e.,  the  man  implored  him :  and  daimones  here  means, 
the  same  as  the  breath  unclean,  in  v.  2  and  8  of  this  narrative,] 
saying  :  Send  us  into  tons,  those,  young  hogs,  that  into  them  we 
may  enter :  Lat.,  And  besought  (the)  spiritus,  breath,  or,  breaths, 
[i.  e.,  the  foul  breath,  in  v.  2  and  8  of  the  Lat.,]  &c. :  Douay,  And 


THEOLOGY   OF   THE   BIBLE.  469 

the  spirits  besought  him,  [i.  e.,  the  unclean  spirit  in  v.  2  and  8  of 
Douay :  there  was  but  one  bad  breath ;  but  after  the  man  called 
his  name  Legion,  the  plural  is  used  in  the  Gr.,  and  the  Douay,]  &c. 
The  Ital.  in  v.  12  has'  demoni,  meaning  the  same  as  the  one  spirlto, 
breath,  foul,  in  v.  2  and  8  of  the  Ital. :  E.  V.,  And  all  the  devils 
besought  him,  [meaning  the  same  as  the  'unclean  spirit'  in  v.  2 
and  8  of  the  E.  V. ;  which  verses  shew  that  there  was  but  one  un- 
clean spirit, — breath,]  &c. :  v.  13  ;  Gr.,  And  gave  way  to,  or,  com- 
mitted, or,  handed  over,  them  immediately  Jesus.  And  going  out 
those  breaths  unclean  [i.  e.,  that  breath  unclean, — the  lunacy,  mad- 
ness, with  which  the  man  was  afflicted,  used  here  in  the  plural,  in 
accord  with  the  name,  Legion,  the  man  had  given  himself,]  they 
entered  [i.  e.,  the  man's  lunacy,  madness,  craziness,  entered]  into 
those  young  hogs :  And  was  excited,  or,  hurried  forth,  he,  that, 
herd  by,  or,  at,  the  precipice  into  the  sea :  they  were  as,  in  com- 
parison with,  2,000 :  and  epniffonto,  they  were  sulFocated,  strangled, 
in  the  sea.  [Nothing  is  said  of  the  unclean  spirits,  E.  V.,  devils, 
in  V.  12,  leaving  the  hogs  :  so  that  we  have  as  2,000,  Margin,  6,000 
or  7,000  unclean  spirits,  bad  breaths,  E.  V.  devils  in  v.  12,  suifo- 
cated,  strangled,  in  the  sea  !  I  had  never  before  translated  these 
verses :  and  I  think  the  reader  will  enjoy  as  good  a  laugh  as  I  did 
while  rendering  them.  One  would  think  that  Orthodox  devils 
would  have  known  enough  to  quit  the  hogs  before  the  hogs  got 
their  noses  under  water.  But  instead  of  that,  they  held  on  in  the 
hogs,  and  were  suffocated  in  the  hogs.  They  must  have  been  as 
much  out  of  their  wits  as  Legion  was.  The  man  here  spoken  of 
was  a  lunatic,  or  madman ;  and  Jesus  complied  with  his  lunatic 
suggestion,  and  sent  his  lunacy, — madness — into  the  hogs,  and  they 
broke,  and  pitched  into  the  sea.  The  miracle  was  a  striking  one ; 
and  was  well  calculated  to  cast  ridicule  on  the  superstitious  notion 
of  daimonia  then  prevailing  among  the  Hebrews,  derived  by  them 
from  the  Pagans.] 

Mark  5 :  15  ;  Gr.,  And  they  [that  grazed  the  hogs]  come  to 
Jesus,  and  see  that  daimonized  seated  and  clothed,  and  in  his  right 
senses,  who  having  had  the  legion :  and  they  were  afraid :  Rheims, 
and  they  see  him  that  was  troubled  with  the  devil,  sitting,  clothed, 
and  well  in  his  wits  :  Ital.,  and  see  the  indemoniato,  the  daemoniz- 
ed,  that  sat,  and  was  clothed,  and  he  that  had  the  legion  to  be  in 
good  sense,  &c. :  E.  V.,  and  see  him  that  was  possessed  with  the 
devil,  &c.  [This  verse  again  shews,  that  there  was  but  one  bad 
breath ;  Rheims,  and  E.  V.,  in  this  v.,  devil ;  Rheiras  and  E.  V.,  in 


470  THEOLOGY   OF   THE   BIBLE. 

verse  2  and  8,  an  unclean  spirit,  unclean  spirit.]  I  now  i*eturn  to 
Matthew.  Mat.  9:2;  Gr.,  And  lo,  they  brought  to  him  (a)  para- 
lytic upon  (a)  bed  laid  down  :  and  seeing  Jesus  the  faith  of  them, 
he  said  to  the  paralytic,  &c. :  v.  12  ,  Gr., .  .  .  Not  need  have  hoi^ 
those,  being  strong,  of  (a)  physician,  but  those  IcaJcos  echontes, 
badly  having  :  Rheims,  They  that  are  in  health  need  not  a  physi- 
cian, but  they  that  are  ill :  E.  V.,  They  that  be  whole  need  not  a 
physician,  but  they  that  are  sick.  Mat.  9  :  20  ;  Gi\,  And  lo,  (a) 
woman  having  a  bloody  flux  twelve  years,  &c. :  v.  22 ;  Gr.,  .  .  . 
the  faith  of  thee  sesoke,  hath  brought  back  safe,  or,  saved  from 
death,  thee.  Mat.  9:27;  Gr.,  .  .  .  followed  him  two  blind,  crying 
out,  &c.  :  V,  28 ;  Gr.  .  .  .  came  to  him  hoi,  these,  blind  [the  two 
spoken  of  in  v.  27,]  &c.  v.  30  ;  Gr.,  And  were  opened  of  them  the 
eyes  ;  and  charged  them  strongly  Jesus,  saying  :  See  ye  no  one  let 
know.  Mat.  9  :  32  ;  Gr.,  .  .  .  they  brought  to  him  anthrdpon,  (a) 
man,  dumb  daimonized :  Rheims,  and  E.V.,  a  dumb  man  j^ossessed 
with  a  devil :  '  a  dumb  daimonized'  is  expressed  in  Mark  9:17,  by 
the  Gr.,  '  having  pneuma  alalon^  a  breath  not  speaking  :  [a  very 
apt  exj)ression,  and  in  perfect  accord  with  the  Heb.  mode  of  speak- 
ing :]  Lat.,  having  spiritum^  (a)  breath,  mutum,  defined  mute, 
dumb,  speechless :  [Wherever  I  have  given  several  words  for  a  Ileb. 
or  Gr.  word,  and  wherever,  without  giving  the  Heb.  or  Gr.  word, 
I  have  given  several  words,  sometimes  with  or  between  them,  they 
all  are  definitions  given  in  the  Lexicons,]  The  Ital.  of  Mark  9:17 
is,  a  spirito,  breath,  mutolo,  dumb  :  Rheims,  having  a  dumb  spirit : 
E.  v.,  which  hath  a  dumb  spirit :  [i.  e.,  a  dumb  breath,  a  breatli 
not  speaking.]  And  in  Luke  11  :  14,  the  Gr.  is,  And  he  was  draw- 
ing forth  (a)  daimonion,  and  auto,  it,  was  dumb :  [A  daimonion 
dumb,  here,  means  the  same  as,  a  breatli  not  speaking,  in  Mark 
9  :  17  :]  but  it  occurred,  that  daimonion  being  drawn  forth,  spoke 
that  dumb :  the  Rheims  here  is.  And  he  was  casting  out  a  devil, 
and  the  same  was  dumb  ;  and  when  he  had  cast  out  the  devil,  the 
dumb  spoke  :  E.  V.,  And  he  was  casting  out  a  devil,  and  it  was 
dumb.  And  it  came  to  ])ass,  when  the  devil  was  gone  out,  the 
dumb  spake.  [Do  some  Orthodox  devils  have  the  faculty  of  speech  ; 
and  are  some  dumb  ?]     I  return  to  Matthew. 

Mat.  9 :  33  is,  Gr.,  And  being  drawn  forth  that  daimonion, 
spoke  that  dumb:  v.  34  ;  Gr.,  But  the  Pharisees  said  :  en,  through, 
by  means  of,  that  chief  of  the  daimonia  he  draweth  forth  the  dai- 
raonia :  v.  35  ;  Gr.,  And  made  the  circuit  of,  visited  all  round 
about,  those  cities  and  those  villages  .  .  .  curing  every  disease  and 


THEOLOGY   OF   THE   BIBLE.  471 

every  bodily  indisposition  e?i,  among,  the  people.  [This,  of  course, 
included  the  daimonized ;  Rheims,  and  E.  V.,  the  possessed  with 
devils :  proving,  beyond  cavil,  that  the  Rheims,  and  E.  V.,  word 
devils  means,  diseases.]  Mat.  10  :  1 ;  Gr.,  And  having  called  to 
him  the  twelve  learners,  disciples,  of  him,  he  gave  to  them  privi- 
lege kata,  against,  or,  concerning,  pneiimaton,  breaths,  unclean, 
(Rheims,  and  E.  V.,  here,  unclean  spirits,)  so  as  to  draw  forth  them, 
and  to  heal  every  disease  and  everybodily  infirmity :  [These  words, 
again,  include,  of  course,  daimonized  ;  Rheims,  and  E.  V.,  possessed 
of  devils,  (things)  of  evil.  The  E.  V.  inserts  in  Italics  against, 
and  the  Margin  inserts  over.  Why  insert  either  of  these  words  in 
Italics?  The  Gr.  uses  Icata.l  Mat.  10:  8;  Gr.,  (Those)  being  ill 
cure,  lepers  cleanse,  dead  awake,  or,  raise  up,  daimonia  draw  forth : 
[This  is  simply  a  repetition  in  other  words,  of  the  privilege,  or, 
powei",  he  gave  them  by  the  words  he  used  in  v.  1.]  :  the  Rheims, 
and  E.  V.,  here  have,  devils,  in  place  of  their  words,  unclean  spirits, 
in  V.  1.  Mat.  11:  18;  Gr.,  Came,  for,  John,  neither  eating,  nor 
drinking :  and  they  say :  (a)  daimonion  he  hath :  Lat.,  daemonixnn  : 
Rheims,  and  E.V.,  he  hath  a  devil.  Mat.  12  :  10,  13  ;  E.V.,  a  wither- 
ed hand  restored  whole.  Mat.  12  :  15  ;  Gr.,  .  .  .  and  followed  him 
crowds  great,  and  he  cured  them  all.  Mat.  12  :  22  ;  Gr.,  Then  was 
brought  to  him  (a)  daimonized  blind  and  dumb  and  he  cured  him, 
so  that  the  blind  and  dumb  hai,  both,  to  speak  kai,  and,  to  see : 
Rheims,  and  E.  V.,  one  possessed  with  a  devil,  blind  and  dumb. 
Mat.  12  :  24 ;  Gr.,  .  .  ,  houtos,  this,  not  drawetli  forth  ta,  those,  or. 
the,  daimonia,  (oi*,  simply,  daimonia)  imless  en,  through,  that  Beel- 
zebub, chief  of  the  daimonion:  Rheims,  and  E.  V.,  devils,  by  the 
pi-ince  of  the  devils.  Mat.  12  :  2G  ;  Gr.,  And  \i  stn  stn  draw  foi-th, 
or,  drive  out,  upon  himself  he  is  divided,  &c.  Mat.  12:  27  ;  Gr., 
And  if  I  through  Beelzebub  draw  forth  ta  daimonia,  those  sons  of 
you  through  whom  draw  they  forth  ?  therefore  they  of  you  shall  be 
judges:  v.  28;  Gr.,  But  if  I  through  lyneumati  Theou,  (a)  breath 
of  God,  draw  forth  ta  daimonia,  ara^  then,  as  a  consequence,  eph- 
thasen,  hath  come  beforehand,  upon  you  that  kingdom  which  of 
God  :  Rheims,  But  if  I  by  the  Spirit  of  God  cast  out  devils,  then 
is  the  kingdom  of  God  come  upon  you :  See  E.  V. 

The  Lat.,  Douay,  Ital.,  and  E.V.  write,  Beelzebub.  In  the  Heb. 
it  is  compounded  of  two  words,  5^  and  zbuh.  In  Isai.  46 :  1  we 
have,  Heb.  Fell  down,  or,  was  prostrated,  hi :  Gr.,  Fell  Bel.  Jer. 
50:  2;  Heb.,  ...  is  captured  hhl,  Bebel,  is  made  ignominous,  hi. 
Jer.  51  :  44  ;  Heb.,  And  I  will  visit  upon  hi  in  hhl :  the  Lat.,  Dou- 


472  THEOLOGY   OF   THE   BIBLE. 

ay,  and  E.  V,,  write  Bel  in  Babylon.  Ges.  says,  hi  is  a  contraction 
of  hol^  lord,  master ;  and  that  hi  was  a  chief  god  of  the  Babyloni- 
ans, worshipped  in  the  tower  of  Babel,  citing  the  above  verses  :  and 
he  says  :  "  The  Greek  and  Roman  writers  compare  him  with  Jupi- 
ter, in  accordance  with  the  peculiar  Babylonian  theology,  in  which 
all  rested  on  the  worship  of  the  stars,  the  planet  Jupiter,  Stella 
Jbvis,  which  the  Shemitic  nations  worshipped  supremely  as  a  good 
demon  and  the  author  and  guardian  of  all  good  fortune.  It  is 
threfore  called  by  the  Arabians  '  Greater  Fortune.'  The  planet 
Venus  was  worshipped  w^ith  this  planet.  The  devotion  to  this 
worship  is  shewn  by  the  proper  names  of  the  Babylonians  com- 
pounded with  the  name  hi, — Bel,  as  hlshatsr,  Belshatsar ;  blt-^hatsr, 
Belteshatsar."  Under  bol  he  says,  "  With  the  prefixes  he,  h,  and  /, 
by  way  of  eminence,  hi  is  the  name  of  an  idol  of  the  Phoenicians, 
especially  of  the  Tyrians :  it  was  their  principal  deity,  also  wor- 
shipped with  great  devotion  together  with  Astarte,  by  the  Hebi-ews, 
especially  in  Samaria ;"  citing  Judges  6  :  25,  28  ;  1  Kings,  16  :  32  ; 
18  :  22,  25  ;  2  Kings  10  :  18  ;  and  verses  following,  and  others  ;  and 
citing  Zeph.  1:4;  where  the  Heb.  is.  Yea,  or,  and,  I  will  extend 
hand  of  me  ol,  upon,  Judah  and  upon  all  inhabiting  Jerusalem,  and  I 
ekrt,  [causal  form  of  the  verb  krt  which  we  have  had  in  Numb.  23  : 
10,  and  many  subsequent  passages,]  will  cause  to  perish,  fail,  to  be 
extirpated,  destroyed,  cut  ofi",  fi-om  this  place  [Jerusalem]  sheer, 
(the)  left  behind,  or,  remaining,  oi  he  bol,  that  Bel,  at,  with,  or,  the 
very,  name  he,  of  those,  kmrim,  idolatrous  priests,  (see  Ges.,  kmr, 
citing  this  verse  and  others),  with  Ae,  these,  priests.  The  Hebrews, 
as  the  Bible  shews,  from  the  time  they  left  EgyjDt,  frequently  fell 
back  into  the  idolatry  of  Egypt ;  and  suffered  severe  punishments 
for  it.  In  the  Babylonish  captivity  they  fell  into  the  idolatry  of  the 
Babylonians  ;  and  they  brought  that  back  with  them.  And  under 
hoi,  Ges.  gives  hoi  gd,  so  called,  says  he,  'from  the  worship  oi gd. 
Fortune,  situated  at  the  foot  of  Hermon  near  the  source  of  the  Jor- 
dan.' The  other  Hebrew  word  of  which  Beelzebub  is  compounded 
is  zhuh^  a  fly,  from  its  buzzing,  from  the  verb  zhh,  an  onomatopoietic, 
to  hum,  to  buzz ;  German,  s-um^nen.  Under  hoi  Ges.  gives  '  hoi  zbuh, 
worshipped  by  the  Philistines  of  Ekron,  as  if  the  fly-destroyer.' 
The  Union  Bible  Diet.  [Orthodox]  says,  '  Beelzebub  was  an  idol 
god  of  the  Ekronites.'  '  There  is  reason  to  believe  he  was  one  of 
the  chief  gods  of  the  heathens,  and  hence  the  prince  or  chief  of 
devils  is  called  Beelzebub.'  Thus  it  is  that  Orthodoxy  inverts,  and 
80  perverts,  the  Scripture.     The  Douay,  Rheims,  and   E.  V.  word 


THEOLOGY   OF   THE   BIBLE.  473 

devilj  is  tlie  word  tJbey  choose  to  use  for  idols,  and  for  diseases. 
Mat.  12  :  43  ;  Gr,,  When  but  that  unolesin  pneuma,  breath,  be  gone 
out  from  the  man,  &c. ;  Rheims,  and  E.  V.,  When  the  unclean 
spirit  is  gone  out  of  a  man:  v.  45  ;  Gr.,  Then  he  [the  man]  goeth 
and  taketh  to  himself  with  himself,  seven  other  pneumata,  breaths 
[i.  e,  bad  breaths,  for,  tempers,  feelings]  poncrotera,  more  bad,  than 
himself  [i.  e.,  he  is  worse  than  he  was  before,]  and  entering  in  [to 
his  house,  to  which  he  says  in  v.  44, '  I  will  return']  he  dwelletii 
there :  [The  Gr.,  participle  and  verb  are  both  in  the  singular]  : 
Rheims,  seven  other  spirits  more  wicked  than  himself,  and  they 
enter  in  and  dwell  there :  E.  V.,  the  same.  Mat.  13  :  19  ;  Gr.,  Of, 
or,  as  to,  every  hearing  that  word  of  this  kingdom,  or,  the  word  of 
the  kingdom,  and  not  learning,  cometh  ho  poneros,  that  bad,  cor- 
rupt, depraved,  [a  personification  of  sin]  and  snatcheth,  or,  carrieth 
off,  &c. :  Rheims,  .  .  .  and  understaudeth  (it)  not,  there  cometh  the 
wicked  (one),  and  catcheth  away,  &c. :  E.  V.,  the  same.  Mat. 
13  :  27,  28 ;  v.  27 ;  Gr.,  .  .  .  Icurie,  master,  or.  Lord,  not  good  seed 
hast  thou  sown  in  this  thy  field  ?  Whence  then  has  it  these  tares  ? 
V.  28,  ho,  he,  but,  said  to  them :  echthros  anthropos,  an  enemy-man, 
or,  a  hostile  man,  this  hath  done:  Rheims,  and  E,  V.,  An  enemy 
hath  done  this.  Mat.  13  :  38,  39;  v.  38  ;  Gr.,  But,  or,  indeed,  the 
field  is  the  world :  but  the  good  seed,  these  are  the  children  of  the 
kingdom :  but  the  tares,  are  the  children  of  the  evil  [of  evil,  called 
in  the  Gr.  of  v.  28,  an  enemy-man] :  Rheims,  and  E.  V.,  the  chil- 
dren of  the  wicked  (one)  :  v.  39  ;  Gr.,  But,  or,  indeed,  that  enemy 
which  sowing  them  is  that  diaholos,  accuser  [i.  e.,  evil,  or,  sin] : 
Rheims,  and  E.  V.,  is  the  devil.  Mat.  14  :  14  ;  Gr.,  And  going  out 
Jesus,  he  saw  (a)  great  crowd,  .  .  .  and  he  cured  tons,  those,  sick 
of  them  :  v.  35 ;  Gr.,  .  .  .  they  sent  unto  all  that  round  about  coun- 
try, and  brought  to  him  all  tous^  those,  JcaJcos  echontas,  badly  hav- 
ing :  [equivalent  to,  having  devils,  as  elsewhere  expressed  by  the 
Rheims  and  E.  V.] :  Rheims,  and  E.  V.,  all  that  were  diseased. 
Mat.  15  :  22 ;  Gr.,  And  lo,  (a)  woman  .  .  .  kurie,  master,  or.  Lord, 
Son  of  David :  this  daughter  of  me  is  JcaJcos,  badly,  daimonized  : 
Rheims,  my  daughter  is  grievously  troubled  by  a  devil :  E.  V.,  is 
grievously  vexed  with  a  devil :  v.  28  ;  Gr.,  .  .  .  O  woman,  great  of 
thee  this  faith  :  let  it  be  to  thee  as  thou  wishest.  And  was  cured 
this  daughter  of  her  from  that  hour :  Rheims,  and  her  daughter 
was  cured  from  that  hour :  E.  V.,  was  made  whole  from  that  very 
hour.  Mark  gives  this  incident  thus :  Mark  7 :  25  ;  For,  having 
heard  (a)  woman  concerning  him,  of  whom  had  the  daughter  of 


474  THEOLOGY   OF   THE   BIBLE. 

her  p)ieu7na  akatharton,  a  breath  unclean  :  [equivalent  to  the  Gr., 
Rheims,  and  E.  V.,  above  given  from  Mat.  15  :  22]  :  Rheims,  and 
E.  v.,  had  an  unclean  spirit.  Mark  7  :  26  ;  Gr.,  .  .  .  and  she  be- 
sought him  that  the  daimonion  [i.  e,,  the  breath  unclean  :  Rheims, 
and  E.  V.,  unclean  spirit,  in  v.  25]  he  would  draw  fortli  out  of  the 
daughter  of  her.  Mark  7  :  29  ;  Gr.,  And  he  said  to  her:  Dia,  by 
reason  of,  tliat  saying  go  forward :  is  gone  forth  the  daimonion 
[i.  e.,  the  breath  unclean]  out  of  the  daughter  of  thee :  Rheims, 
and  E.  V.,  .  .  .  For  this  saying  go  thy  way,  the  devil  is  gone  out  of 
thy  daughter.  Mark  V  :  30 ;  Gr.,  she  found  that  daimonion  [the 
breath  unclean  in  Mark  7  :  25]  gone  out :  Rheims,  and  E.  V.,  the 
devil  gone  out.  [In  Mat.  the  Gr.  has,  first,  (c.  15  :  22),  badly  dai- 
monized  ;  and  then  (v.  28),  her  daughter  was  cured.  In  Mark  the 
Gr.  has,  first,  (v.  25),  a  breath  unclean  ;  and  then,  (v.  29),  is  gone 
forth  that  daimonion  :  so  that  daimonion  and  breath  unclean  mean 
the  same :  and  from  Mat,  15  :  22,  28,  it  is  apparent  that,  to  be  bad- 
ly daimonized ;  Rheims,  troubled  by  a  devil ;  E.  V.,  vexed  with  a 
devil,  is,  simply,  a  disease,  to  be  cui-ed :  it  may  mean  a  very  bad 
disease.]  Mat.  15  :  30;  Gr.,  And  came  to  him  crowds  great,  hav- 
ing with  themselves  lame,  blind,  dumb,  crooked,  and  others  many, 
.  .  .  and  he  cured  them. 

[We  have  had  before,  Mat.  9:32;  Gr.,  '  a  man  dumb  daimon- 
ized ; '  Rheims,  and  E.  V.,  '  a  dumb  man  possessed  with  a  devil.' 
In  this  V.  Mat.  15  :  30,  the  single  word  dumh  is  used,  equivalent  to 
'  a  man  dumb  daimonized  ; '  Rheims,  and  E.  V., '  a  dumb  man  pos- 
sessed with  a  devil.'] 

Mat.  17  :  15  ;  Gr.,  Jcurie^  master,  pity  of  me  the  son,  for  he  is 
epileptic,  and  Icakso  paschei,  badly  suffereth  :  many  times,  for,  he 
falleth  into  the  fire,  and  many  times  into  the  water:  v.  18;  Gr., 
And  chided  him  [the  child]  Jesus,  and  went  forth  from  him  that 
daimonion^  [i.  e.,  that  epilepsy],  and  was  cured  the  child  from  that 
hour:  Lat.,  And  chided  him  Jesus,  and  went  out  from  him  (the)  dae- 
monium  :  Rheims,  And  Jesus  rebuked  him,  and  the  devil  went  out 
of  him:  Ital.,  And  Jesus  sgridd  chided,  scolded,  rebuked,  the  <?e- 
mo?iid,  and  egli,  it,  or,  lie,  [it  is  both]  went  forth  from  him  :  E.  V., 
And  Jesus  rebuked  the  devil,  and  he  departed  out  of  him.  [The 
E.  V.  preferred  to  follow  the  Ital.  here,  rather  than  the  Lat.  or  the 
Rheims,  and  to  say,  '  rebuked  the  devil,'  for  the  Ital.  rebuked  the 
demonio.  James's  Ecclesiastics  frequently  availed  themselves  of 
a  choice  between  the  Lat.  or  the  Rheims,  and  the  Ital.,  and  be- 
tween the  Lat.  or  the  Douay,  and  the  Ital.     Here  we  see  that  one 


THEOLOGY   OF   THE   BIBLE.  475 

afflicted  with  the  epilepsy  was  said  to  have  a  daimonion :  the 
definitions  of  this  word  as  a  noun  liave  been  before  given :  Donne- 
gan  says,  it  is  the  neuter  of  the  adjective  daimonios  ;  and  he  de- 
iines  daimonios,  seat  by  the  gods,  or,  fate :  the  Rheims,  and  E.  Y. 
word  here,  for  epilepsy,  is  devil.']  Mat.  17:  19  ;  Gr.,  Then  coming 
the  disciples  to  Jesus  in  private,  they  said  :  Why  we  not  were  able 
to  draw  forth  auto,  [neuter,]  it?  (In  Luke  11  :  14,  before  given, 
the  Gr.  is  auto,  it ;  and  the  E.  V.  there  is  it.)  Mat.  17  :  21 ;  Gr,, 
However,  this  species  [claimoniou  for,  of  disease,  Rheims  and  E.  V., 
devil,  i.  e.,  d'evil,  of  evil,]  is  not  drawn  forth  except  by  means  of 
prayer  and  fasting.  Mat.  19:2;  Gr.,  And  followed  him  crowds 
great ;  and  he  cured  them  there. 

It  is  unnecessary  to  give  all  that  is  said  in  reference  to  this  mat- 
ter by  the  other  three  evangelists,  well  angelers,  messengers  of  the 
gospel,  the  good  tidings.  They  and  Mat.  each  wrote  the  same  one 
gospel. 

Mark  1  :  23  ;  Gr.,  And  there  was  in  the  synagogue  of  them  a 
man  e??,  in,  (a)  pneuma  imclean  and  he  [the  man]  raised  a  loud  out- 
cry :  V.  25  ;  Gr.,  And  chided  him  [the  man]  Jesus,  saying :  Re- 
press, or,  be  silent,  and  exelthe,  go  out,  of  him,  [personifying  the 
unclean  breath ;  unless  exelthe  be  the  3d  person  sing.,  exUthe,  of  the 
2d  aorist ;  in  which  case  it  would  be,  and  it,  the  unclean  breath, 
went  out  of  him  ;  and  from  Mat.  17  :  18,  before  given,  this  is  most 
likely  the  true  rendering] :  v.  26  ;  Gr.,  And  sparaxan,  having  tug- 
ged, him  that  pneuma  unclean,  and  having  vociferated  in  voice,  or, 
sound,  great,  extlthen,  it  went  forth,  out  of  him.  [What  can  voci- 
ferate but  the  breath  ?  The  word  tug  is  peculiarly  applicable  to 
the  breath  :  Webster  defines  it,  to  pull  or  draw  with  great  effort. 
It  is  plain  that  here  it  was  the  breath  that  tugged]  :  Rheims,  And 
the  unclean  spii-it  tearing  him,  and  crying  with  a  loud  voice,  went 
out  of  him  :  See  E.  V.  Luke,  in  4  :  33,  35,  gives  this  same  incident 
thus :  And  in  the  synagogue  was  (a)  man  having  (a)  pneitma  of 
(a)  dahwrnion  unclean  :  (Mark  1  :  23,  gives  only,  (a)  man  in  a 
pnewna  unclean  :  of  course  the  exjjression  in  Luke  means  no  more.) 
In  Luke  4 :  33,  the  Rheims  gives,  a  man  who  had  an  unclean  devil : 
Ital.,  a  man,  which  had  a  spirito  of  the  foul  demonio:  E.V.,  a  man, 
which  had  a  spirit  of  an  unclean  devil.  And  in  Luke  4:35  the 
Gr.,  is :  And  chided  him  [the  man]  Jesus,  saying :  Repress,  or,  be 
silent,  and  exelthe  out  of  him.  [See  Mark  1 :  25  above.]  And  hav- 
ing thrown  down  liira  that  daimonion  (Mark,  that  breath  unclean ; 
the  man  was  epileptic,  of  course,)  into  midst,  exelthen,  it  went  out 


476  THEOLOGY   OF    THE   BIBLE. 

from  him,  not  any  having  wounded  him  :  [i.  e.,  the  man  was  not 
wounded  by  his  fall]  :  Rheims, .  .  .  And  when  the  devil  had  thrown 
him  into  the  midst,  he  went  out  of  liim,  and  hurt  him  not  at  all : 
See  E,  Y.     In  Mark  1 :  27,  the  Gr.   is,  Jcai,  even,  the  pneumasl^ 
breaths,  unclean :  Rheims,  and  E.  V.,  even  the   unclean  spirits. 
Mark  1  :  32  ;  Gr.,  ...  they  brought  to  him  all  those  badly  having, 
Jcai,  even,  the  daimonized  :  Rheims,  all  that  were  ill  and  that  were 
possessed  with  devils  :  See  E.  V.     Mark  1 :  34  ;  Gr.,  And  he  cured 
many  badly  having  in,  or,  with,  various  diseases,  Icai,  even,  or,  and, 
daimoiiia  many  drew  foi'th,  and  not  permitted  lalem  to  talk,  prate, 
babble,  those  daimo?i'ia,  [equivalent,  as  appears  above,  to  unclean 
breaths,  i.  e.,  he  forbade  them  from  whom  he  had  drawn  forth  bad 
breaths  to  talk  or,  babble,]  hoti,  that,  they  knew  him  :  [We  thus  see 
that  it  was  not  Orthodox  devils  that  he  suflered  not  to  talk,  but 
the  persons  he  had  cured  :]  Rheims,  devils,  .  .  '  because  they  knew 
him  : '  E.  V.,  the  same.     [Not  the  sense  at  all.     On  several  other 
occasions  Jesus  says  :  See  ye  tell  no  man,  &c.,  as  in  the  44th  v.  of 
this  very  chap.     These  persons,  after  being   cured,  knew  who  he 
was  by  the  miracles  he  performed  by  curing  them  :]  and  the  mar- 
gin to  verse  34  is,  "  Or,  to  say  that  they  knew  him."     Mark  1:39; 
Gr.,  And  m,  he  went,  preaching  en,  in,  the  synagogues  of  them,  eis, 
into,  all  Galilee,  and  the  daimonia  drawing  forth  :  [daimonia,  as  we 
have  seen,  is  equivalent  to,  unclean  breaths :  for  sicknesses,  diseases  : 
and  here  the  single  word  daimonia  is  applied  to  all  Galilee.     Of 
course  there  were  various  kinds  of  diseases  in   Galilee,  including 
daimonized :]  Rheims,  .  .  .  preaching,  .  .  .  and  easting  out  devils : 
E.  v.,  devils.     Mark  1  :  40  ;  E.  V.,  ...  a  leper :  v.  41 ;  E.  V.,  .  .  be 
thou  clean  :  v.  44  ;  E.  V.,  .  .  .  See  thou  say  nothing  to  any  man.    I 
give  here  Luke  4  :  40,  41  ;  Gr.,  But,  or,  howevei',  going  under,  the 
sun,  all  as  many  as  had  being  ill  with   diseases  variovis,  brought 
them  to  him  :  who,  but,  to  one  each  of  them  the  hands  putting  on, 
cured  them.     4  :  41 ;  Gr.,  extrcheto  de  kai,  He  caused,  or,  raised, 
but  yet,  or,  indeed,  daimonia  [equivalent,  as  before  seen,  to  breaths 
unclean]  from  many  vociferating  and  saying :  hoti,  that,  thou  art 
that  Christ,  that  Son  of  God,  kai,  and,  or,  but,  chidmg,  not  he  per- 
mitted them  lalein,  that  they  knew  the  Christ  him  to  be.     \^Excr- 
cheto  is  from  exarcho,  defined  by  Donnegan,  among  other  defini- 
tions, to  cause  ;  to  raise,  as  a  wailing  :]  Rheims,  And  devils  went 
out  from  many,  crying  and  saying :  Thou  art .  .  .  And  rebuking 
(them)  he  suffered  them  not  to  speak ;  [Who  ?  Oi-thodoxy's  devils  ? 
or  the  unclean  breaths,  Rheims^  and  E.V.,  unclean  spirits,  of  v.  36  ; 


THEOLOGY   OF   THE   BIBLE.  47Y 

or,  rather,  the  persons  who  had  been  cured  of  unclean  breaths  ?] 
for  they  knew  that  he  was  Christ :  E.  Y.,  And  devils  also  came 
out  of  many,  crying  out,  and  saying  .  .  .  And  he,  rebuking  (them), 
suffered  them  not  to  speak :  for  they  knew  that  he  was  Christ : 
Margin,  "  Or,  to  say  that  they  knew  him  to  be  Christ."  Mark 
3:15;  Gr.,  to  cure  diseases  and  draw  forth  the  daimonia :  Rheims 
and  E.  V.,  to  cast  out  devils :  v.  21  ;  Gr., .  .  .  they  said,  hoti,  that, 
exeste,  he  was  out  of  his  natural  state  of  mind,  deranged:  Rheims, 
He  is  become  mad  :  Ital.,  He  is  out  of  himself:  E.  V.,  He  is  beside 
himself.  Mark  3:22;  Gr.,  . .  .  they  said,  hoti,  that,  Beelzebub  he 
hath,  and  that  through  to,  that,  chief  of  the  daimonion  he  draweth 
forth  the  daimonia.  Mark  3 :  30 ;  Gr.,  .  .  .  that  they  said :  a 
pneiima  unclean  he  hath :  [equivalent  to,  Beelzebub  he  hath, 
in  V.  22.]  Mark  5  :  2,  3,  4,  8,  9,  10,  11,  12,  13,  15,  are  given  under 
Mat.  10  :  28.  Mark  6:7;  Gr.,  .  .  .  and  he  gave  to  them  [the  12] 
exousian  privilege,  or,  power,  of  those  breaths  which  unclean,  [The 
whole  exousia  he  gave  them  was,  of  unclean  breaths:  and  that 
these  words  '  of  unclean  bi-eaths,'  included  daimonia  is  proved  by 
what  they  did]  :  v.  13  ;  Gr.,  And  daimonia  many  they  drew  forth, 
&c.  Read  in  E.  V.,  v.  55,  56.  Mark  7  :  25,  26  ;  Gr.,  ...  a  woman 
of  whom  had  the  little  daughter  of  her  (a)  pneuma  unclean  :  v.  20  ; 
Gr., .  .  .  and  she  implored  him  that  the  daimonion,  [the  unclean 
breath  in  v.  25]  he  would  draw  forth  from  that  daughter  of  her : 
Rheims,  v.  25,  an  unclean  spirit :  v.  26,  the  devil :  E.  V.,  the  same, 
Mark  7  :  32  ;  Gr,,  And  they  brought  to  him  a  dumb  tongue  tied, 
&c.  Mark  8  :  33  ;  Gr.,  he  chided,  or,  censured,  Peter,  saying:  Re- 
tire behind  me  stn,  adversary :  Margin,  Adversary.  Mark  9:17; 
Gr.,  ...  I  have  brought  the  son  of  me  to  thee,  having  a  pneuma 
alalon,  a  breath  not  speaking :  Rheims,  having  a  dumb  spirit : 
E.  v.,  which  hath  a  dumb  spirit :  [equivalent  to  Mat,  9  :  32,  where 
we  have,  Gr.,  ...  (a)  man  dumb  daimonizcd  :  Rheims,  and  E,  V., 
a  dumb  man  possessed  with  a  devil.]  Mark  9:  18;  Gr.,  And 
wherever  him  Jcatalahe,  it  may  overtake,  or,  seize,  or,  attack,  (as  a 
distemper,  says  Donnegan,)  it  bursteth  him,  and  he  foameth,  and 
trlzei,  hisseth,  uttereth  a  shrill  inarticulate  sound  tlirough  the 
teeth,  and  he  is  parched,  or,  dried  up :  Rheims,  and  E.  V.,  .  .  . 
wheresoever  he  taketh  him,  &c. :  v.  21 ;  Gr.,  .  .  How  long  time  is  it 
tliat  this  gegonen,  is  happened,  to  him  ?  Ho  de  eipe,  He  but  said, 
from  a  child :  v.  22 ;  Gr.,  And  many  times  him  kai,  even,  into  (a) 
fire  ebale  it  hath  struck  down,  or,  thrown :  Rheims,  And  oftentimes 
hath  he  cast  him  into  the  fire :  Ital.,  hath  cast :  E.  V,  ...  it  hath 


478  THEOLOGY    OF   THE   BIBLE. 

cast.     [In  V.  18,  the  E.  V.  follows  the  Rheims,  and  gives  he  for  the 
same  Rheims,  and  E.  V.,  dumb  spirit,  Gr.,   breath  not  speaking. 
In  y.  18  the  Ital.  is  esso^  it] :  v.  25  ;  Gr., ...  he  chided  the  piieuma 
unclean,  saying :  That  breath  which   alalon,  not    speaking,   and 
dumb,  I  to  thee   command,  &c.     Mark  9  :  26  ;  Gr.,  And  vocifer- 
ating, and  greatly   tugging   him,  exelthe,  it  went  out,  and  he  be- 
came just  as  dead,  so  that  many  to  say  hoti,  that,  cfpethanen,  he  is 
dead:  Ital.,  And  (the  demonio)  cried,  &c,,  .  .  .  and  (the  little  boy) 
became  as  dead :  [Were  it  not  that  the  Ital.  inserts  '  the  little  boy,' 
we  should  have  the  demonio  dead ;  and  Graglia  gives  both  devil 
and  demon,  for  demonio :  the  Rheims  has,  he  went  out  of  him,  and 
he  became  as  dead  :  [This  would  make  a  Rheims  devil  as  dead]  : 
E.  v..  And  (the  spirit)   cried  .  .  .  and  he  was  as  one  dead :  [The 
Rheims,  and  E.  V.,  having  he  in  v.  18,  for  this  same  dumb  spirit  of 
theirs.]     Luke  5:  15  ;  Gr.,  .  .  .  and  came  together  crowds  great  to 
hear,  and  to  be  cured  hujyo,  under,  or,  by,  him  from  the  illnesses  of 
them.     Luke  7:21;  Gr.,  In  the  same  hour  but  he  cured  many  from 
diseases  and  plagues  and  pneumaton  poneron,  breaths  bad, — bad 
breaths :  Rheims,  ...  he  cured  many  of  (their)  diseases,  and  hurts, 
and  evil  spirits  :  Ital.,  .  .  of  infirmity  .  .  and  spiriti  mali^ni,  breaths 
hurtful :  E.  V., ...  he  cured  many  of  (their)  infirmities  and  plagues, 
aiid  of  evil  sjDirits.    [Here  the  Rheims  was  too  correct  for  the  E.V. : 
the  Rheims  has  it  right  here, — he  cured  many  of  (theii-)  diseases, 
and  evil  spirits  :    [evil  spirits  is  equivalent  to  the  Rheims  and  E.  V. 
devils,  and  to  their  unclean  sjnrits,  which  we  have  so  often  had  be- 
fore, for  the  Gr.,  vmclean  breaths.     This  v.  in  Luke  shews,  that  the 
Gr.  vmclean   breaths,   bad  breaths ;  Rheims,   and   E.  V.,  unclean 
spirits,  evil    spirits,  means    sicknesses,  various  kinds  of  disease.] 
Luke  8:2;  Gr.,  And  women  some,   or,   certain,  which  had  been 
cnved  from  pneumaton  poneron,  hvefiths   bad,  and  illnesses:  Maria 
he,  which,  being  called  Magdalene,  from  hes,  whom,  daimojiia,  dis- 
eases, seven  had  gone  forth.     [Shewing,  either  that  she  had  had 
many  diseases,  or  that  she  had  been  very  abandoned,]    Luke  8  :  27; 
Gr.,  ...  (a)  man  certain  out  of  the  city,  hos,  Avho,  had  dabnonia 
from  times   long :  E.  V.,  had   devils :  Rheims,  a  devil.     In  Luke 
8  :  29,  we  have,  first,  '•  pneuma  unclean,'  and  then,  by  '•  the  daimon, 
given   as  meaning  the  same  as  '  the  pneuma  unclean  : '  Rheims, 
'the  imclean  spirit'  ...  by  'the  devil:'  E.  V.,  the  same.     Luke 
9 :  1,  2,  V.  1,  .  .  .  gave  them  2:)owei-,  and   privilege   upon  all  the 
daimonia,  Jcai,  yea,  or,  and,  diseases,  to  cure :  v.  2  ;  Gr.,  And  he 
sent  them  to  preach  the  Kingdom  of  God,  and  to  cure  tons,  those, 


THEOLOGY   OF   THE   BIBLE.  479 

being  ill,  [•  to  cure  those  being  ill '  covers  all  that  is  expressed  by 
the  language  of  verse  1.  Our  word  and^  if  we  give  andiov  kai  in 
V.  1,  is  constantly  used  in  Scripture,  and  even  by  us  in  our  lan- 
guage, between  words  meaning  the  same  thing,  and  also  between 
phrases  meaning  the  same  thing.]  Luke  10  :  9;  E.  V,,  And  heal 
the  sick  that  arc  therein.  Luke  18:  11;  Gr,,  And  lo,  a  woman 
there  was,  having  (a)  pneuma,  breath,  of  illness :  Rheims,  and 
E.  v.,  a  spirit  of  infirmity. 

John  5:3;  Gr.,  In  these  lay  (a)  multitude  great  of  those  being- 
ill,  &c. :  V.  4,  .  .  .  hugies,  healthy,  sound,  whole,  became,  with  what- 
ever he  2:)ossessed  malady  :  v.  5,  Gr.,  There  was,  but,  or,  however, 
a  certain  man  there  thirty-eight  years  echon^  holding,  possessing, 
in  the  illness  :  v.  9  ;  Gr.,  And  immediately  became  hugies  ho,  that, 
man:  v.  10;  Gr.,  Said  therefoi-e  the  Jews  to  that  cured,  &c. :  v. 
13  ;  ho,  he,  but,  having  been  cured  not  knew  who  it  is.  John  6:2; 
Gr.,  And  followed  him  (a)  crowd  great,  because  having  perceived, 
or,  attended  to,  of  him  ta,  those,  proofs  ha,  which,  he  had  done,  or 
performed,  upon  those  being  ill.  John  6  :  70 ;  Gr.,  .  .  .  and  of  you 
one  (a)  diabolos,  accuser,  is.  John  7  :  20  ;  Gr.,  Answered  ho,  that, 
crowd,  and  said :  (a)  daimonion  thou  hast :  who  thee  seeketh  to 
kill  ?  John  8  :  44  ;  Gr.,  Ye  out  of  (a)  father  that  diaholos,  accuser, 
[sin,]  are :  v.  46  ;  Gr.,  Who  of  you  convicteth  me  peri,  of,  in  re- 
spect to,  sin  ?  [i.  e.,  the  diabolos,  accuser,  of  v.  44]  :  Rheims,  Which 
of  you  shall  convince  me  of  sin?  E.  V.,  Which  of  you  convinceth 
me  of  sin  :  Margm  :  "cow■^;^cfo  would  probably  better  express  the 
idea." — Ed.  John  8  :  48  ;  Gr.,  .  .  .  not  well  say  we,  hoti,  that,  (a) 
Samaritan  art  thou,  and  (a)  daimonion  hast  ?  v.  52  ;  Gr.,  Now  we 
know  hoti,  that,  (a)  daimonion  thou  hast.  John  10  :  20  ;  Gr.,  Said 
de,  but,  many  of  them  :  daimonion  [a  dahno^i  of  ill  fortune]  he  hath, 
and  m,ainetai,  is  become  frenzied :  [Hence  again  we  learn,  that,  to 
be  frenzied,  was,  with  the  supertitious  people,  to  have  a  genius, — 
demon — of  ill  fortune, — one  of  their  evil  genii] :  Rheims,  and  E.  V., 
He  hath  a  devil,  and  is  mad.  John  16:8;  Gr.,  .  .  .  elegxei,  he  will 
convict  the  world  jom,  concerning,  sin,  and  concerning  dihaiosune, 
justice,  [justness],  rectitude  of  character,  the  practice  of  rectitude, 
and  concerning  ^Wseds,  discrimination,  decision,  judgment :  v.  9; 
Gr.,  Concerning  sin,  m,en,  indeed,  hoti,  that,  not  they  believed  in  me : 
V.  10;  Gr.,  Concerning  dikaiosune,  indeed,  hoti,  that,  or,  because, 
hupago,  I  am  brought  down,  or,  under,  or,  subjected,  pi'os,  by,  or, 
to,  or,  for,  or,  on  account  of,  the  Father  of  me,  and  not  as  yet  Avill 
yo  see  me:  v.  11 : ;  Gr.,  .  .  .  Concei-ning,  indeed,  kriseos,  hoti,  that, 


480  THEOLOGY    OF   THE   BIBLE. 

or  because,  that  ruler  of  this  world  [sin]  Jcelritai,  is  discriminated, 
judged,  passed  sentence  on,  [It  is  plain  from  these  verses  that 
'  that  ruler  of  this  world,'  Rheims  and  E.  V.  '  the  prince  of  this 
world,'  means,  sin.  And  it  is  said,  Chi-ist  died  for  our  sins.  He 
thereby  discriminated,  judged,  passed  sentence  on,  sin,  for  all  those 
who  believe  in  him.  And  it  is  said  :  he  was  buried.  1  Cor.  15:3, 
4  ;  'he  died  for  our  sins ;  and  he  Avas  buried.'  The  verb  hiqjcigo, 
used  in  v.  10,  is  compounded  of  hiqio,  under,  and  ago,  to  bring  ; 
and  is  defined,  to  bring  under,  to  bring  down.  The  proper  signifi- 
cation of  the  Gr.  preposition  hupo  is,  under ;  and  sub,  under,  is  the 
Lat.  preposition  used  for  it.  Accordingly  the  Hed.  Lex.,  and 
Schrevelius's  Lex.,  both  which  render  Greek  into  Latin,  for  this  Gr. 
verb  hupago  give  subjicio  and  subdo.  Ainsworth  defines  subjicio, 
to  lay  under,  put  under ;  and  defines  subdo,  to  put  under.  And  in 
Valpy's  Gr.  Grammar  by  Anthon,  p.  248,  it  is  said  that  hupo  indi- 
cates subjection,  and  the  instrument  under  which  the  effect  is  pro- 
duced. This  verb  hupago,  has  no  such  sense  as  go,  used  by  the 
Rheims,  and  E.  V.,  in  this  verse  John  16  :  10.  The  Gr.  verbs  sig- 
nifying to  go  are, 2)oretiomai,  as  in  Acts  20  :  22,  where  Paul  says, 
jyoreuomai,  I  go,  to  Jerusalem :  erchomai,  and  itmi,  also,  are  Gr. 
verbs  signifying,  to  go:  and  at  p.  158  of  the  said  Greek  Grammar, 
"  iemi,  to  go,"  and  the  different  parts  of  it,  are  given.  The  Gr.  has 
also,  the  verb  eimi,  to  go,  given  by  the  Lexicons,  as  well  as  the 
verb  eimi,  to  be  ;  and  they  are  both  given  in  the  said  Grammar. 
Jesus,  plainly,  in  this  verse  John  16 :  10,  is  fore-shadowing 
his  death  and  burial.  '  I,'  in  the  verse,  can  only  mean,  he  as  he 
stood  before  his  disciples ;  as  in  the  verses  before  given  from  1  Cor. 
15 :  he  died  ...  he  was  buried.]  The  Rheims,  in  John  16 :  10,  has, 
because  I  go  to  the  Father ;  and  you  shall  see  me  no  longer :  E.  V., 
because  I  go  to  my  Father,  and  ye  see  me  no  more.  [Cogitate, 
reader,  what  Orthodoxy  would  have  us  understand  by  this.]  John 
17  :  15  ;  Gr.,  Not  ask  I  that  a/res,  thou  shouldest  take  away,  make 
away  with,  them  out  of  the  world,  but  that  thou  shouldest  guard, 
or,  pi-eserve,  them  from  tou ponerou,  from  evil:  \toii  not  to  be  ren- 
dered, because  evil  is  here  used  in  an  abstract  sense :  and  we  have 
had  numberless  instances  where  the  Douay,  Rheims,  and  E.  V.,  do 
not  render  the  article.]  The  Rheims  here  is,  .  .  .  but  that  thou 
shouldst  keep  them  from  evil :  [Not  rendering  the  article  :]  E.  V., 
from  the  evil :  Margin,  "the  evil  one."  [It  is  not  said  who  makes 
this  note.]  John  18  :  23  ;  Gr., .  .  .  likaJcos,  badly,  I  have  spoken, 
testify  concerning  the  bad  :  Rheims,  and  E.V., .  .  evil, .  .  of  the  evil. 


THEOLOGY   OF  THE   BIBLE.  481 

John's  verse,  6  :  2,  before  given,  given  by  tlie  Rheims  and  E.V. 
thus  :  '  And  a  great  multitude  followed  him,  because  they  saw  the 
miracles  which  he  did  on  them  that  were  diseased,' covers  the 
whole  extent  and  variety  of  diseases  and  infirmities,  and  necessarily 
includes  those  said  to  be  daimonized.  And  John  does  not  give  any 
verse  from  which  any  distinction  as  to  daimonized  can  be  pi'etend- 
ed.  And  accordingly,  our  Editors  do  not  venture  in  all  John  to 
attempt  the  distinction  they  attempt  in  their  marginal  note  to  Mat. 
3  :  16,  and  which  I  gavq  under  that  verse. 

Acts  8:7;  Gr.,  For  many  having  pneumata,  breaths,  unclean, 
boorda,  [agreeing  with  pneumata],  uttering  loud  cries  with  great 
voice  [of  course  it  was  the  breath  of  those  who  had  unclean  breaths] 
exercheto  [from  exarcho]  commenced ;  de,  indeed,  many  paralytic 
and  limping  were  cured :  [We  have  seen  that  for  lunatic,  used 
for  epileptic,  the  Rheims,  and  E.  V,,  give,  possessed  with  a  devil]  : 
Lat.,  who  had  spiritus,  breaths,  foul,  begging  earnestly  exibant^ 
Avent  out,  or,  were  got  rid  of:  Rheims,  For  many  of  them  who  had 
unclean  spirits,  crying  with  a  loud  voice,  went  out :  Ital.,  For  the 
spiriti,  breaths,  foul  went  out  of  many  that  them  had,  crying  with 
great  voice  :  See  E.  V.  [The  Lat.  must  have  mistaken  exercheto 
to  be  from  exexdiomiai  ;  and  the  Douay,  Ital.,  and  E.  V.,  followed 
the  mistake.]  Acts  10 :  38 ;  Gr.,  Jesus  the  from  Nazareth,  hos^  when, 
or,  after,  echrisen,  anointed,  ^Christ  is,  a7iointed'\  him  God  pneu- 
mati  haglo^  in,  or,  with,  (a)  breath  holy,  and  potency,  hos,  who, 
traversed,  conferring  benefits  and  curing  all  those  being  held  in 
subjection,  or,  oppressed,  /m/>o,  under,  the  diabolos,  accuser,  [sin, 
or  the  effects  of  it],  for  God  en,  went,  or,  was,  with  him  :  Rheims, 
anointed  him  with  the  Hoi}'-  Ghost,  .  .  oppressed  by  the  devil :  see 
E.  Y.  Acts  16:  16;  Gr.,  .  .  .  a  girl  certain  having  a  pneuma, 
breath,  of  Python :  Rheims,  a  certain  girl  having  a  pj^thonical 
spirit:  E.  V.,  a  certain  damsel  possessed  with  a  spirit  of  divination. 
Acts  16  :  18 ;  Gr.,  .  .  .  being  wearied  but  Paul,  and  turning  round 
to  %h&  p>7ieuma  he  said :  I  enjoin  to  thee  in  the  name  of  Jesus  Christ 
exelthein,  [from  exerchomar]  to  go  out,  from  hei,  and  exelthen^  it 
went  out  the  same  hour:  Rheims,  But  Paul  being  grieved,  turned 
'  and  said  to  the  spirit  ...  to  go  out  of  her.  And  he  went  out  the 
same  hour :  E.  V.,  the  same,  except  'to  come  out  of  her: '  The  Ital. 
is,  but  Paul  being  wearied,  &c.,  to  the  E,  V.  word  '  grieved '  is  a 
marginal  note  thus:  "Perhaps  at  the  delusion  which  may  have 
been  practised  in  the  case  of  this  female,  and  the  reproach  which 
might  be  brought  on  Christianity  by  such  evidence." — Ed.  Acts 
31 


482  THEOLOGY   OF   THE    BIBLE. 

19  :  12,  13,  15,  16 ;  Gr.,  v.  12  ;  So  that  upon  those  being  sick  to  be 
brought  from  the  skin,  or,  surface,  of  him  napkins  or  aprons,  and 
to  be  removed  from  them  tas  nosovs,  [accusative,]  those  diseases, 
te,  namely,  or,  indeed,  ta  pneuinata  ta  ponera,  [accusative,]  those 
breaths  which  bad  exerchesthai,  [in  the  passive,  as  the  two  other 
verbs  are,]  to  be  gone  away,  or,  removed,  from  them :  Rheims,  .  .  . 
and  diseases  departed  from  them,  and  the  wicked  spirits  went  out 
of  them :  [putting  '  the  diseases'  and  '  the  wicked  spirits'  in  the 
nominative,  and  so  making  them  active:]  See  E.V.  Ver.  13  ;  Gr., 
But  took  in  hand  certain  of  the  going  round  about  Jews,  exorJcists^ 
persons  who  administer  an  oath,  to  name  upon  those  having  those 
breaths  bad  the  name  ,  .  .  ,  saying :  We  bind  by  oath,  or,  swear, 
you  that  Jesus  7io7i,  whom,  Paul  preaches :  Rheims,  exorcists  who 
went  about  to  make  over  them  that  had  evil  spirits  the  name  of, 
&c. :  See  E.  V.  Ver.  15  ;  Gr,,  Answering  but  that  breath  which 
had,  &c. :  Rheims,  But  the  wicked  spirit  answering,  &c. :  See  E.  V. 
[Of  course  it  was  the  person  who  had  the  bad  breath  that  answer- 
ed :  we  have  had  all  through  the  Bible,  breath,  by  Synecd,  iov  per- 
sonJ]:  V.  16,  And  leaped  upon  them  the  man  in  whom  was  that 
pneuma  which  jjoneron,  breath  which  bad,  and  overcoming  them  : 
Rheims,  And  the  man  in  whom  tlie  wicked  spirit  was,  leaping  upon 
them,  &c. :  See  E.  Y,  [This  shews,  that  the  breath  bad,  in  pre- 
ceding verses,  means,  the  person  who  had  the  bad  breath.]  Acts 
20 :  22  ;  Gr.,  And  now  lo,  I  being  constrained  to  pneumati,  by  the 
breath  [i.  e.,  the  breath  of  holiness  in  him  :  the  Gr.  does  not  use  the 
ablative,  it  uses  the  dative,  and  sometimes  the  genitive,  for  it :] 
poreuomai,  I  go,  to  Jerusalem :  Rheims,  being  bound  in  the  spirit,  I 
go  to  Jerusalem :  E.  V.,  I  go  bound  in  the  spirit  unto  Jerusalem  : 
Margin,  "  The  meaning  may  be,  incited  by  the  Holy  Spirit." — Ed. 
[Yes,  by  the  breath  of  holiness  which  was  in  him.]  1  Cor.  10  :  20  ; 
Gr.,  But  hoti,  that,  ha,  which,  [for,  the  things  which]  burn  per- 
fumes, or,  sacrifice,  the  heathen,  or,  gentiles,  daimonioift,  to  divini- 
ties,— tutelary  genii,  they  burn  perfumes,  or,  sacrifice ;  and  not  to 
God  ;  but  I  do  not  wish  you  participators  of  those  daimonioti  to  be- 
come :  Rheims,  But  the  things  Avhich  the  heathens  sacrifice,  they 
sacrifice  to  devils,  and  not  to  God.  And  I  would  not  that  you 
should  be  partakers  with  devils  :  See  E.V.  Ver.  21 ;  Gr.,  .  .  dabno- 
tiion :  Rheims,  and  E.  V.,  of  devils :  v.  28 ;  Gr., .  .  .  This  eidolo- 
thuton  esti,  sacrificed  to  idols  is :  Rheims,  This  has  been  sacrificed 
to  idols  :  E.  V.,  This  is  offered  in  sacrifice  to  idols  :  [idols  is  equiva- 
lent to  daimo7iioiSy  Rheims,  and  E,  V.,  devils,  in  preceding  verses.] 


THEOLOGY   OF   THE   BIBLE.  483 

1  Tim.   3  :  6,  7 ;    Gr.,  v.   6,   .  .  .  lest  tvphotheis^  being  affected 
with  smoke,   (metaphor,,  says  Donnegan,  being  rendered  self-con- 
ceited or,  silly,)  into  krhna^  (a)  condemnation,  he  fall  of  the  diabo- 
los,  accuser  :  Rheims,  lest  being  pufied  up  with  pride,  he  fall  into 
the  judgment  of  the  devil :  E.Y.,  lest  being  lifted  up  with  pride,  he 
fall  into  the  condemnation  of  the  devil :  v.  7  ;  Gr.,  .  .  lest  into  (an) 
upbraiding  he  fall  and  (a)  snare  of  the  diabolos,  accuser.     [What  is 
it  that  upbraids  us,  to  our  own  conscience,  but  sin.]     1  Tim.  4:1; 
Gr.,  But,  or,  indeed,  the  pneuma^  breath,  [for,  breath  of  holiness] 
saith,  hoti^  that,  in  later  times  will  desert  some  the  faith,  attending 
to,  or,  following,  pneumasi Jlanois,  breaths  deceitful,  and  instruc- 
tions dalmonidn,  of  divinities,  tutelary  genii:  Rheims,  Now  the 
Spirit  manifestly  saith,  that  in  the  last  times  some  shall  depart  from 
the  faith,  giving  heed  to  spirits  of  error,  and  doctrines  of  devils  : 
See  E.  V.     1  Tim.  6:1;  Gr.,  .  .  ,  and  to  that  according  to  piety  in- 
struction :  Rheims,  and  to  that  doctrine  Avhich  is  according  to  god- 
liness :  See  E.  V.     2  Tim.  2  :  26  ;  Gr.,  And  may  recover  again  the 
sober  senses  out  of  that  of  the  diabolos  snare,  taken  alive  by  him, 
or.  it,  to,  or,  at,  the  of  him,  or,  it,  will :  Rheims,  And  may  recover 
themselves  from  the  snares  of  the  devil,  by  whom  they  are  held 
captive  at  his  will :  E.V.,  And  (that)  they  may  recover  themselves 
out  of  the  snare  of  the  devil,  who  are  taken  captive  (Margin,  tak- 
en alive)  at  his  Avill.     James  2:  19;  Gr.,  Thou  jnsteiceis,  trustest, 
givest  credit  to,  believest,  reliest  upon,  that  God  one  is, — exists : 
Well  doest  thou  :  kai,  but,  ta  daimonia  pisteuousi  Iced  phrissousi, 
the  divinities,  gods,  goddesses,  genii,  [of  superstition],  they  trust, 
give  credit  to,  believe,  rely  upon,  and  lyhrissousi :  [see  it  defined 
below  :]  '  they  trust,  give  credit  to,  believe,  rely  upon,'  impersonal, 
for,  men  trust,  people  trust,     Ges.  gives  several  instances  of  the 
impei'sonal  mode  of  speaking.     I  give  two  of  them  :  JSTumb.  32  :  5  ; 
E.  v.,  'let  this  land  be  given;'  Ges.  gives  the  Heb.,  and  renders, 
'  let  them  give  the  land,'  impersonal,  says   he.     There,  as  in  James 
2:19,  the  verb  only  is  given,  without  any  pronoun.     Dan.  4:13; 
(Ital.  and  E.  V.,  v.  16  ;)  E.V.,  Let  his  heart  be  changed,  Ges.  '  They 
shall  change  his  heart,'  impersonal,  says  he.     There,  also,  the  verb 
only  is  given.     And  we  constantly  use  this  impersonal  mode  of 
speaking  :  for  example ;  they  say  so  ;  they  think  so  ;  for,  people 
say  so,  &c.     In  the  Gr.,  the  Lat.,  and  the  Douay,  the  v.  is  13.    We 
have  seen  that  the  Greek  places  its  woi'ds  in  a  sentence  difterently 
from  our  mode.     Thus  easily  is  this  verse  James  2:  19  rendered 
consistently  with  what  we  have  learned  to  be  the  meaning  of  the 


484:   •  THEOLOGY   OF   THE   BIBLE. 

Greek  word  daimonion.  The  sense  of  this  verse  is  given  by  Paul 
in  1  Cor,  10:  20,  before  given.  The  stress,  in  James  2  :  19,  is  on 
'  God  One  : '  thou  trustest,  &c.,  that  '  God  one  exists  :'  and  to  give 
the  other  branch  of  the  verse,  '  but  they  trust,'  &c.,  [i.  e.,  people 
trust,  &c.]  the  divinities,  &c.,  of  superstition,  [i.  e.,  many  gods,] 
gives  the  natural  and  appropriate  sense. 

It  is  of  no  consequence  how  words  are  collocated, — put  to- 
gether, in  a  Greek  oi  Lat.  sentence  :  the  sense  is  determined  by  the 
agreement  and  government  of  the  words, — by  the  rules  of  Syntax. 
Of  course  Orthodoxy  would  insist  that  ta  daimonia  here  must  be 
in  the  nominative,  and  would  insist  that  the  Greek  ta  dabnonia, 
means  Orthodox  devils  :  but  the  reader  has  long  since  seen  that  it 
means  the  divinities,  gods,  goddesses,  genii,  &c.,  of  superstition. 
The  reader  will  hardly  be  disposed  to  allow  that  the  use  of  ^a  dai- 
tnonia  as  used  in  this  verse  in  James  can  give  any  other  sense  to 
the  Gr.  word  daimonion :  to  say  nothing  of  the  doubtful  canonicity 
of  this  Epistle,  before  shewn.  The  Ital.  is,  thou  believest  that  God 
is  one  solo,  alone,  or,  only ;  well  doest  thou ;  the  demoni  [in  the 
Ital.  the  accusative  as  well  as  the  nominative]  {it,  wrongly  inserted) 
believe  also  they,  and  tremble.  [By  striking  out  the  interpolated 
it,  and  using  its  '  believe  they'  as  impersonal,  the  Ital.  is  right 
enough.  The  Lat.  uses  daemones,  which  is  both  accusative  and 
nominative  :  Rheims,  Thou  believest  that  there  is  one  God.  Thou 
doest  well :  the  devils  also  believe  and  tremble :  [very  good  Ro- 
manism] :  E.  v.,  the  same.  If  we  should  take  the  Gr.  ta  daimonia 
in  the  verse  to  be  in  the  nominative,  we  should  have,  '  but,  or,  also, 
the  daim^onia,  divinities, — gods — ^goddesses,  genii,  [of  superstition], 
trust,  give  credit  to,  believe,  rely  upon,  ^n(\.  phrissousi,  [from/ViWs- 
so,  defined],  have  the  surface  ruffled  by  a  breeze,  bristle,  have  the 
hair  standing  on  end,  shiver  from  cold,  shiver  from  fear,  cower 
through  fear.  And  if  we  should  suppose  the  verbs  pisteno  and 
phrisso  to  be  used  of  the  divinities,  &c.,  of  superstition,  it  would  be 
no  bolder  figure  than  many  others  used  in  Scripture.  See  E.  V., 
Job  26  :  11  ;  Ps.  76  :  8  ;  96  :  12  ;  114 :  3,  4.  Again,  the  Gr.  Avord 
daimonion  being  taken  from  the  Gr.  version  of  the  Old  Testament 
called  the  Septuagint,  it  can  have  no  other  meaning  in  the  New 
Testament  than  that  which  it  has  in  the  Old.  No  N"ew  Testament 
writer  could  impose  any  other  meaning  on  it.  And  we  have  seen 
all  through  the  New  Test,  that  it  has  the  same  meaning  in  the  New 
Testament  that  it  has  in  the  Old.  And  if  any  writing  aj^pearing 
among  the  writings  of  the  New  Test,  could  be  supposed  to  use  the 


THEOLOGY   OF   THE   BIBLE.  485 

word  in  any  other  sense,  such  use  of  it  would  be  proof  of  want  of 
genuineness  in  that  writing.  The  Septuagint,  as  is  truly  said  by 
Macknaught,  p.  108,^"  is  the  book  from  which  nearly  all  the  quota- 
tions are  adduced  in  the  New  Testament." 

And  why  should  orthodox  devils  tremble  ?  Orthodoxy  says, 
its  Devil,  and  lesser  devils,  roam  free  as  air,  opposing  God's  gov- 
ernment, defying  his  power,  taking  captive  God's  creatures ;  and 
taking  orthodox  souls  to  the  orthodox  hell.  What  monstrous  ab- 
surdities are  oftered  for  our  acceptance  by  men  who  are  committed 
to  the  support  of  the  chimeras  of  paganism  and  of  the  dark  ages  ! 

James  3:  15;  Gr.,  dalmoniodeSy  (defined  by  Donnegan,)  god- 
like,— resembling  a  daimon :  Rheims,  and  E.  V.,  devilish. 

2  John  V.  9 ;  Gr.,  Every  ho,  who,  passing  beyond,  kai,  yea,  not 
menon,  remaining,  in  the  instruction  of  the  Christ,  God  not  hath. 
[The  instruction  of  the  Christ,  is  put  in  opposition  to,  the  instruc- 
tion oi'  daimonion,  divinities,  gods,  &c.,  before  given.] 

Professor  Draper,  in  his  late  work  before  mentioned,  says,  page 
297,  that,  as  early  as  A.  D.  205,  a  class  of  men,  of  whom  he  names 
several,  had  no  obscure  share  in  directing  human  progress ;  and 
among  them,  "  Abba  Oumna,  whose  study  of  insanity  plainly  shews 
that  he  gave  a  material  interpretation  to  the  national  doctrine  of 
possession  by  devils,  and  replaced  that  strange  delusion  by  the  sci- 
entific explanation  of  corporeal  derangement." 

But  Ecclesiastics  did  not  give  up  '  that  strange  delusion'  of  de- 
monology,  and  do  not  even  to  this  day,  as  we  have  seen  by  the 
marginal  note  of  onr  Editors  to  Mat.  8:  16.  And  to  show  with 
what  tenacity  Orthodoxy  holds  to  demonology,  and  how  lately  a 
body  of  Protestant  Ecclesiastics  could  even  relentlessly  persecute 
one  of  theii'  own  number  for  denying  demonology,  I  give  abstracts 
from  the  Encyclopaedia  Britannica,  which  lately  came  under  my  eye. 

The  article  first  states  that,  "  In  1701  the  celebrated  Thomasius 
distinguished  himself  by  an  original  dissertation  '  De  Crimine  Ma- 
giae,'  in  which  he  attacked  with  irresistible  force  of  reasoning  the 
prevalent  belief  in  witchcraft,  and  boldly  exposed  the  insane  and 
murderous  delusions  which  had  conducted  whole  hecatombs  of  vic- 
tims to  the  stake.  This  thesis,  embodying  a  formal  attack  on  de- 
monology, was  publicly  read  in  the  University  of  Halle,  which,  to 
its  honour,  greeted  with  applause  the  bold  scepticism  of  the  young 
jurisconsult." 

'•  Popular  credulity,  indeed,  still  continued  gaping  and  greedy  ; 
it  still  yearned  with  an  unabated  craving  for  the  supernatural  and 


486  THEOLOGY   OF   THE  BIBLE. 

the  diabolical."  "  At  the  same  time,  Thomasius,  though  among 
the  foremost,  was  not  the  first  to  assail  demonology.  This  honour 
of  right  belongs  to  Doct.  Balthasar  Bekker,  a  Protestant  clergy- 
man of  Amsterdam,  and  author  of  a  learned  work  first  published  in 
Dutch,  and  afterwards  in  French,  entitled,  '  The  world  bewitched, 
or  an  examination  of  the  common  opinion  concerning  spirits,  &c. ;' 
a  work  which  Thomasius  must  in  all  probablity  have  seen  and  con- 
sulted, as  the  French  edition  appeared  in  1694,  and  the  persecution 
which  the  author  experienced  on  account  of  his  scejsticism  about 
devils  and  their  supposed  operations  could  scarcely  fail  to  make  it 
generally  known."  "  The  author  sets  out  by  giving  an  able  and 
accurate  exposition  of  the  opinions,  or  rather  fables,  of  the  Pagans, 
Jews,  and  Mahometans,  on  the  subject  of  demons,  or  good  and  evil 
spirits,  with  their  supposed  attributes,  functions,  and  operations,  as 
described  in  their  mythological  systems,  and  particularly  as  re- 
ceived at  the  period  when  Christianity  was  first  preached  to  the 
world.  He  then  proceeds  to  show  that  the  early  Chi-istians  insen- 
sibly introduced  and  mixed  up  with  the  new  faith  many  of  the  fic- 
tions of  Paganism  and  Judaism ;  and  that  this  corrupting  process 
went  on  continually  increasing,  until  it  attained  a  maximum  under 
the  Papacy  ;  when  all  the  miracles  which  the  Pagans  had  supposed 
to  have  been  performed  by  their  demons  or  inferior  divinities  were 
ascribed  to  angels,  to  the  souls  of  sinful  men,  and,  above  all,  to  the 
power  of  the  devil."  "  But  his  [Bekker's]  great  jirinciple  is, 
that  the  doctrines  of  the  demonologists  are  not  more  repugnant 
to  reason  than  adverse  to  Scripture  when  rationally  interpreted. 
Revelation,  he  holds,  contains  nothing  to  sanction  such  doctrines  ; 
and  he  supports  this  opinion  by  a  detailed  examination  of  all  the 
cases  mentioned  in  holy  writ  where  the  devil  [The  Article  takes  this 
word  from  the  E.  V.,  I  presume.] — is  either  represented  as  appear- 
ing to  men,  or  exercising  an  immoderate  power  over  their  bodies 
or  minds, — explaining  them  on  rational  or  natural  principles  with 
singular  skill  and  ingenuity.  For  example,  he  rejects  as  absurd  the 
idea  of  demoniacal  possession,  though  generally  received  by  the 
Protestant  as  well  as  the  Catholic  (Church  ;  and  regards  the  cases 
of  daemonia  mentioned  in  the  New  Testament  as  not  properly  an 
expulsion  of  dlahles,  but  a  cure  miraculous  of  maladies  incurable. 
In  short  his  exposure  is  complete  and  triumphant."  "  Nor  are  we 
aware  of  any  writer  who  so  far  outstripped  his  age,  and  evinced  so 
complete  a  superiority  to  its  prejudices  and  superstitions.  Bekker's 
work,  indeed,  had  the  misfortiine  to  appear  too  soon  ;  and  of  this 


THEOLOGY   OF   THE   BIBLE.  487 

he  was  early  made  sensible  by  the  torrent  of  abuse  with  which  he 
was  assailed,  and  the  persecution  he  was  called  upon  to  undergo. 
What  must  have  bee«  the  boldness  and  courage  of  that  man  v\'ho, 
in  an  an^e  when  the  Avildest  fictions  of  demonology  and  witchcraft 
were  implicitly,  nay  almost  universally,  believed,  commenced  his 
attack  on  them  by  declaring,  '  It  is  to  destroy  this  vain  idol  of  pop 
ular  credulity  that  I  have  written  my  book  ;  if  the  demon  is  vexed 
about  it,  let  him  employ  his  power  to  punish  me  for  it ;  if  he  is 
God,  let  him  defend  himself,  and  let  him  lay  hold  of  me  who  may 
have  overthrown  his  altars.' " 

"  Bekker  was  born  1634."  [A  little  more  than  100  years  after 
the  so-called  Reformation.]  "  In  1666  he  took  the  degree  of  Doctor 
of  Divinity."  "  He  was  denounced  as  a  downright  Sadducee.  All 
pens  were  in  motion  against  him,  and  before  he  had  time  to  reply 
to  the  host  of  adversaries  [stns]  by  whom  he  was  assailed,  his  book 
was  submitted  to  the  censure  of  the  Ecclesiastical  Council."  After- 
wards "  the  Synod  condemned  the  work,  and  deposed  the  author 
from  his  ministerial  charge."  "  On  the  occasion  of  his  deposition, 
his  enemies  caused  a  medal  to  be  struck,  representing  the  devil 
dressed  in  clerical  costume  and  mounted  upon  an  ass,  with  a  sort 
of  banner  in  his  hand,  emblematical  of  the  triumph  which  the 
clergy  had  obtained  in  the  Synod.  But  this  triumph  was  short- 
lived; for  although  the  Synod  declared  to  a  man  in  favour  of  the 
devil,  the  rational  part  of  the  world  were  ultimately  convinced  by 
the  reasonings  of  the  deposed  minister ;  which  soon  began  to  gain 
ground,  and  contributed  largely  to  emancipate  the  minds  of  men 
from  the  thraldom  of  a  bloody  and  debasing  superstition," 

Though  it  is  true  that  this  '  strange  delusion'  has  no  foundation 
even  in  the  New  Testament,  yet  the  reader  perceives  the  advantage 
of  beginning  with  the  Heb.  and  Gr.  words  in  the  Old  Testament 
for  which  the  Douay,  and  the  E.  V.,  give  the  \y ord  devil ;  which 
word  devil  had  before  been  introduced  in  the  Rheims  of  the  New 
Testament. 

We  will  now  examine  the  word 

PARADISE. 

The  Heb.  word  is  gn,  garden,  (epecially  one  planted  with  trees, 
says  Ges.)  The  Greek  word  given  for  it  is,  sometimes  paradeisos, 
and  sometimes  Icepos,  each  defined,  garden.     Paradeisof^,  like  the 


488  THEOLOGY   OF  THE    BIBLE. 

Heb.  stn,  and  the  Lat.  spiritus,  is  used  without  being  translated ; 
written  paradise :  i.  e.,  wherever  the  word  paradise  is  found  in  the 
Douay  of  the  Old  Testament,  or  in  the  Rheims  and  E.  V.  of  the 
New  Testament,  it  is  the  Greek  word  paradeisos  untranslated. 

This  Heb.  Avord  (/?i,  and  this  Gr.  word  paradeisos  given  for  it, 
occm's  in  Gen.  2  :  8,  9,  10,' 15,  16  ;  3  :  1,  2,  3,  8.  lu  each,  of  tliose 
places  the  Lat.  gives  paradisus,  in  difterent  cases,  accusative,  geni- 
tive, &c.  There  is  no  such  Lat.  word ;  and  accordingly,  it  is  not 
found  in  the  Lat.  Dictionary  :  it  is  the  Gr.  word  untranslated  :  The 
Douay,  in  each  of  the  above  verses,  gives  paradise.  The  Ital.  gives 
in  each,  glardino,  garden  :  and  the  E.V.,  garden.  In  Deut.  11  :  10 
the  Heb.  is  gn  :  Gr,,  Mpos,  an  enclosed  place  planted  with  trees, 
an  orchard,  or,  garden  :  Lat.,  hortus,  an  orchard,  or,  garden  :  Dou- 
ay, garden :  Ital.,  orto,  garden  :  E.  V.,  garden.  [So  that  the  Gr. 
paradeisos  and  ktpos  mean  the  same,  they  being  each  given  for  the 
Heb.  g7i/  and  paradisus  used  in  the  Lat.  version,  and  the  Lat.  Avord 
Jiortiis  mean  the  same ;  and  the  Douay  words  paradise  and  garden 
mean  the  same.] 

In  1  Kings  21:2  the  Heb.  is  gn  ;  the  Gr.,  hepos  ;  the  Lat.,  hor- 
tus ;  the  Douay,  garden ;  the  Ital.,  orto ;  the  E.  V.,  garden.  2 
Kings  21  :  18;  Heb.,  And  was  laid  down  Manasseh  with  (the) 
fathers  of  him,  u^  yea,  or,  and,  was  buried  in  gn  of  house,  or,  family, 
of  him,  in  gn  of  Oza:  Gr.,  And  was  laid  doAvn  to  rest  Manasseh 
with  the  fathers  of  him,  hai,  yea,  or,  and,  was  buried  in  the  hlpos 
of  the  oikos,  house,  or,  family,  of  him  iu  (a)  garden  of  Oza  :  Lat., 
And  slept  Manasses  with  his  fathers,  et,  even,  or,  and,  sepidttis  est, 
was  buried,  in  horto  of  his  domus,  house,  or,  family,  in  Jiorto  of 
Oza :  Ital.,  and  Manasseh  was  laid  down  with  his  fathers,  and  was 
buried  in  the  orto  of  his  casa,  house,  or,  family,  in  the  orto  of  XJzza : 
Douay,  And  Manasses  slept  with  his  fathers,  and  was  buried  in  the 
garden  of  his  own  house,  in  the  garden  of  Oza :  E.  V.,  the  same, 
(writing  Manasseh,  and  Uzza.)  2  Kings  21 :  26  ;  Heb.,  And  they 
buried  him  (impersonal,  for,  men  buried  him)  in  qbr,  (the)  grave, 
of  him  in  gti  of  Oza:  Gr.,  And  they  buried  him  in  the  grave  of  him 
in  the  Icepos  of  Oza :  Lat.,  And  they  buried  him  in  his  sepidcro,  in 
horto  of  Oza :  Douay,  And  they  buried  him  in  his  sepulchre  in  the 
garden  of  Oza :  Ital.,  And  (the  people)  him  buried  in  his  sepoltura, 
grave,  burying-place,  in  the  orto  of  Uzza :  E.  V.,  And  he  was 
buried  in  the  sepulchre  in  the  garden  of  Uzza.  2  Kings  25  :  4  ; 
Heb.,  gn :  Gr.,  kqjos :  Lat.,  hortus.  Neh.  3  :  15  ;  Heb.,  gn.  Esther 
1:5;  Heb.,  ...  in    (an)  enclosure  of  (a)  gn  of  house  of  tlie  king: 


THEOLOGY    OF    THE    BIBLE.  489 

Gi'.,  in  (a)  court-yard  of  house  of  the  king :  Lat.,  in  the  entrance 
of  the  hortics,  &c. :  Douay,  in  the  court  of  the  garden,  &c.  1  :  V  ; 
Heb.,  ff7i ;  Gr.,  hepos.  ■t  Job  8  :  16  ;  Heb.,  Wet  he  to  face  of  sun, 
and  o/,  upon,  gn^  (the)  garden,  of  him  shall  be  sucked  filth  :  Gr., 
For  hxcgroSy  wet,  watery,  he  is  under  sun ;  and  out  of  sapria,  rot- 
tenness, putridity,  of  him  the  tender  shoot  of  him  shall  go  out,  or, 
go  away.  [The  Gr.  does  not  give  here  any  word  for  the  Heb.  gn  ; 
but  its  verse  gives  a  sense  suitable  to  the  preceding  verses,  as  is 
the  Heb.] :  Lat.,  humectus^  wet,  dampish,  dark,  he  is  seen,  before 
Cometh  sun,  and  at  his  [its]  rising,  (the)  sprout  of  him  goes  out, 
or,  beyond  :  Ital.,  {But  the  tnan  pefect  is)  verdant  to  the  sun,  and 
his  branches  are  spread  forth  in  his  garden :  [The  interpolation  by 
the  Ital.  is  made  for  the  purpose  of  preventing  the  unsuitableness 
of  its  verse  to  the  preceding  verses]  :  Douay,  He  seemeth  to  have 
moisture  before  the  sun  cometh,  and  at  his  rising  his  blossom  shall 
shoot  forth :  E.  V.,  He  (is)  green  before  the  sun,  and  his  branch 
shooteth  forth  in  his  garden  :  [The  Douay  and  E,  V.  are  utterly  in- 
consistent with  the  preceding  verses,  and  are  plainly  wrong.] 

Song  of  Sol.  4:  12;  Heb.,  gn  :  Gr.,  Jcepos.  Verse  15  ;  Heb., 
gnim,  [plural  oi gn:^  Gr.,  Jctpos :  Douay,  Ital.,  and  E.  V.,  gardens. 
Ver.  16  ;  Heb.,^/^,  twice:  Gr.,  hepos.  5:1;  Heb.,  gn :  Gr.,  Jcepos. 
6:2;  Heb,,  gn  :  Gr,,  kepos.  6:11;  Heb.,  gn  :  Gr.,  klpos.  8:13; 
Heb.,  in  gnim,  gardens  :  Gr.,  in  Jcepois  [plural  oi  kepos.^ 

Isai.  1 :  29  ;  Heb.,  ki,  so  that,  they  shall  be  put  to  shame  on 
account  of  ailim,  (the)  rams,  they  have  delighted  in,  w,  yea,  they 
shall  blush,  or,  be  ashamed,  on  account  of  he,  those,  gnut,  [another 
form  of  the  plural  of  gn,]  gardens,  which  they  have  approved,  or, 
delighted  in,  thought  excellent :  The  Gr,  gives,  idols,  .  .  .  kepois 
[equivalent  to  paradeisois,  paradises] :  The  Lat.  and  Douay  give, 
idols  .  .  .  gardens  :  Ital.,  .  .  .  the  oaks,  .  .  .  the  gardens  that  ye  have 
chosen:  E.  V,,  the  same:  Margin,  "The  allusion  is  to  the  sacred 
groves  of  idolatrous  worship  which  are  so  frequently  elsewhere  re- 
ferred to  in  the  Bible." — Ed.  [  Groves  are  equivalent  to,  gardens 
planted  with  trees,  the  Gr.  paradisoi,  j^aradises.]  Isai.  1  :  30 ; 
Heb.,  For  they  shall  become, — ^be — as  (an)  oak  of  withered  leaf,  and 
as  (a)  gn,  garden,  which  water  not  to  it :  [i.  e.,  which  hath  no 
w^ater] :  Gr.,  For  they  shall  be  as  ...  ,  and  as  paradeisos,  (a)  para- 
dise,— garden — water  not  having :  Lat.,  Douay,  Ital.,  and  E.  V,,  Ye 
shall  be  as  ...  .  and  as  a  garden,  &c.  Isai.  51  :  3  ;  Heb.,  ...  as, 
or,  like,  gn  of  Jehovah :  Gr,,  ,  .  .  as,  or,  like,  paradeisos,  (a)  para- 
dise,— garden — of  kurios :  Lat.,  hortiis :  Douay,  Ital,,  and  E.  V., 


490  THEOLoar  of  the  bible. 

as  the  garden  of  the  Lord.  58 :  11  ;  Heb.,  gn  :  Gr.,  kepos.  65  :  3  ; 
Heb.,  This  people  which  provoking  me  to  lace  of  me  daily  immo- 
lating in  g}iut,  gardens,  and  oiFering  odours  [by  burning]  upon  those 
burnt  tiles  :  Gr,,  .  .  .  which  offer  victims  in  kepois,  gardens,  and 
make  odoriferous  fumigations,  or,  burn  incense,  upon  those  tiles,  or, 
bricks,  to  those  daimoniois,  divinities,  gods,  goddesses,  tutelary 
genii,  which  not  estin,  exist, — be :  Douay,  and  E.  V.,  in  gardens. 

Meeting  here  again  the  Gr.  word  daimonion^  I  am  induced  to 
give  a  sentence  I  saw  last  evening  in  an  article  from  the  '  Christian 
Examiner,'  (an  orthodox  paper,)  published  in  our  daily  paper.  The 
sentence  is  :  "  The  attitude  of  the  mediaeval  Catholic  towards  the 
patron  saint  of  his  family  or  city,  was  just  and  precisely  the  atti- 
tude of  the  Greek  towards  his  tutelary  divinity." — Christian  Ex- 
aminer. Now  dainionion,  the  Greek  woi*d  used  both  in  the  Greek 
version  of  the  Old  Testament  and  in  the  New  Test.,  and  which,  as 
we  have  seen,  means,  a  god,  goddess,  tutelary  divinity,  of  Pagan- 
ism, is  the  word  for  which  the  Douay,  and  E.  V.,  of  the  Old  Testa- 
ment, and  the  Rheims,  and  E.  V.,  of  the  New  Test,  give,  devil,  and 
devils,  meaning,  the  devils  of  the  Orthodox  hell.  Whether  the 
writer  of  the  article  in  the  Christian  Examiner  was  aware  of  this  I 
don't  know.  And,  in  place  of  being  '  the  patron  saints  of  the  me- 
diaeval Catholic,'  and  the  '  tutelary  divinities'  of  the  Greek,  these 
Gr.  daimonia,  divinities,  have  long  been,  and  still  are,  the  Ortho- 
dox devils  of  the  Orthodox  hell  of  Orthodox  Christianity.  And 
what  is  now  the  Orthodox  hell  ?  The  Ecclesiastics  Avho  first  Paga- 
nized Christianity  by  imposing  upon  it  the  Pagan  Tartarus,  and 
making  out  of  that  the  Catholic  hell,  yrQve  bold  men.  But  even 
they  had  not  the  boldness  to  inaugurate  a  hell  without  a  Purgatory. 
It  was  reserved  for  the  so-called  Reformation  to  do  that.  It  would 
have  nothing  but  a  stark,  naked,  hell,  in  the  current  sense  of  the 
word  ;  and  therefore  struck  out  the  Pui'gatory.  So  that  it  offered 
to  the  mind  of  the  16th  century,  and  the  current  theology  still  offers 
to  the  mind  of  this  1 9th  century,  what  Ecclesiastics  of  earlier  times 
thought  would  be  too  revolting  to  be  received  even  by  the  semi- 
barbarian  mind  of  those  times. 

Isai.  66  :  17  ;  Heb.,  he,  Those,  purifying  themselves,  and  those 
cleansing  in  those  gnut,  gardens,  ahd  ahd,  one  one,  or,  uniting 
themselves  together,  in  midst,  eating  flesh  of  swine,  &c. :  Gr.,  .  .  in 
those  kepous :  Lat.,  and  Douay,  They  that  were  sanctified,  and 
thought  themselves  clean  in  the  gardens  behind  the  gate  within : 
Ital.,  Those  that  sanctify  themselves,  and  pui-ify  themselves  in  the 


THEOLOGY   OF   THE   BIBLE.  491 

gardens,  behind  Ahad,  in  the  midst :  E.  Y.,  ...  in  the  gardens  be- 
hind one  (tree)  Margin, '  or,  one  after  another '  in  the  midst. 

Jer.  29 :  5  ;  Heb.,  .>.  .  and  set  out  ynut :  Gr.,  paradeisous, 
paradises, — gardens  :  Lat.,  and  Douay,  orchards  :  Ital.,  and  E.  V., 
gardens.  31:  12;  Heb.,.  .  .  and  shall  be,  or,  become,  (the)  en- 
2)hsh,  breath,  of  them  as  gn  rue,  a  garden  watered  :  [i.  e.,  they  shall 
be  refreshed  as,  &c.]  Gr.,  ...  as  (a)  wood  bearing  fruit,  or,  fruitful : 
Douay,  and  E.  V.,  and  their  souls,  E.V.,  soul,  shall  be  as  a  watered 
garden.  39  :  4  ;  Heb.,  gn:  omitted  in  my  copy  of  the  Gr. ;  Douay, 
Ital,  and  E.  V,,  garden.     52  ;  7  ;  Heb.,  gn:  Gr.,  htpos. 

Lam.  2:6;  Heb.,  u,  yea,  he  [Jehovah]  hath  torn  away  violently 
as  of  (a)  garden  the  hedge  of  him  [Israel,  i.  e.,  his  shelter,  or,  pro- 
tection] :  Gr.  kai.  Yea,  he  hath  spread  asunder  as,  or,  as  if,  (a)  vine- 
yard the  cover,  or,  tent,  of  him:  Douay,  And  he  hath  destroyed 
his  tent  as  a  garden.  Ital.,  And  he  hath  taken  away  with  violence 
his  tabernacle  as  (the  cottage)  of  a  garden :  E.  Y.,  And  he  hath 
violently  taken  away  his  tabernacle  (margin,  or,  hedge),  as  (if  it 
were  of )  a  garden. 

Ezek.  31 -:  3  ;  Heb.,  Behold,  Ashur,  (a)  cedar  in  Lebanon,  &c. 
[Read  v.  4,  5,  6,  7,  in  E.  Y.,  for  the  expansion  of  this  figure.]  Yer. 
8 ;  Heb.,  (the)  cedars  not  ormne,  could  shut,  (used  figuratively  for, 
surpass,  says  Ges.,  citing  this  verse),  him,  in  gn  (the)  garden  of 
God,  .  .  .  any  tree  in  gji  of  God  not  like  to  him  in  (the)  splendour 
of  him :  The  Gr.  has  paradeisos  for  each  gn :  the  Lat.,  paradisus  [the 
Gr.  word]  for  each  paradeisos :  the  Douay,  paradise  in  each  place  : 
the  Ital.  and  E.  Y.  have  garden  in  each  place :  [the  garden,  Gr. 
paradeisos,  here,  means  Lebanon,  v.  3  ;  celebrated  for  the  splendour 
of  its  trees] :  v.  9  ;  Heb.,  Every  tree  of  odn,  pleasantness,  which  in 
(the)  gn  wbich  of  [proceeding  from]  God :  Gr.,  paradeisos :  Lat., 
jmradisus :  Douay,  in  the  paradise  of  God :  Ital.,  that  (were)  in 
the  garden  di,  of,  from,  God :  E.  Y.,  that  were  in  the  garden  of 
God.  30  :  35  ;  Heb.,  And  they  shall  say  :  he,  this,  arts,  land,  this, 
he,  which,  nshme  (a)  breath,  or,  panting,  is  become  as  (a)  gn  of 
odn,  pleasantness :  Gr.,  .  .  .  he  ge,  this  land,  perished,  set  aside, 
neglected,  or,  destroyed,  is  become  as  (a)  kepos  of  luxury :  Lat., 
and  Douay,  .  .  .  This  land  (that  was)  untilled  is  become  as  a  gar- 
den of  pleasure :  Ital.,  This  land  that  was  desolate  is  become  like  to 
the  garden  of  Eden  :  E.  Y.,  the  same. 

Joel  2  :  3  ;  Heb.,  .  .  .  ^s  gn  odn,  (a)  garden  of  pleasantness :  Gr., 
as  (a)  paradeisos  of  pleasure  :  Lat.,  and  Douay,  as  a  garden  of  plea- 
sure: Ital.,  as  the  garden  of  Eden  :  E.  Y.,  the  same. 


492  THEOLOGY   OF   THE  BIBLE, 

Amos  4:9;  Heb.,  gnut :  Gr.,  kepous:  Lat.,  Douay,  Ital.,  and 
E.  v.,  gardens.     Amos  9:  14  ;  Heb.,  gnut :  Gr.,  kepous. 

For  the  same  Heb.  word  gn  in  tlie  Old  Testament,  the  Gr.  gives 
-  its  word  j>9ara(/ei50s  sixteen  times,  and  its  word /i^epos  twenty-two 
times.  In  all  but  three  of  the  sixteen  places  where  the  Gr.  gives 
p>aradeisos,  the  Lat.  gives  paradisus^  and  the  Douay,  paradise.  In 
those  three  places  the  Lat.  gives  hortiis :  in  two  of  the  three  the 
Douay  gives  garden :  in  the  other,  orchard.  Tlius  the  meaning  of 
the  Gr.,  word  paradeisos  (said  to  be  of  Persian  origin)  is  clearly 
established. 

In  Luke  23  :  43  ;  we  have,  Gr.,  And  said  to  him  Jesus  :  Verily 
I  say  to  thee  this  day  with  me  thou  wilt  be  in  to  paradeiso,  in  gar- 
den [without  our  article]  :  Lat.,  in  paradiso,  garden :  Douay,  in 
paradise  :  Ital.,  in  paradiso :  E.  V.,  in  paradise.  [The  Ital.,  the 
Douay,  and  E.  V.,  give  their  respective  words,  in  jjaradiso,  [in  gar- 
den] in  paradise,  without  the  article.  This  is  right ;  for  garden  is 
here  used  in  an  abstract  sense;  not  of  any  particular  garden :  so 
that  when  Jesus  saith,  '  thou  wilt  be  Avith  me  in  garden,'  it  means, 
with  me  in  burial,  i.  e.,  in  a  grave  from  which  thou  wilt  be  raised 
to  life  again  ;  from  which  thou  wilt  be  made  a  partaker  of  resurrec- 
tion ;  equivalent  to  '  the  bosom  of  Abraham,'  in  another  place, 
meaning  the  same  thing,  a  grave  from  which  there  will  be  a  resur- 
rection. 

We  have  seen  that  there  is  no  such  Lat.  word  as  paradisus  ; 
that  it  is  the  Gr.  •woy(\.  paradeisos.  Of  course  there  is  no  such  Ital. 
word  as  paradiso  /  the  Ital.  being  but  a  kind  of  patois  of  the  Latin. 
But  Graglia,  in  his  Ital.  Diet,  gives  ptaradiso.,  and  for  it  gives,  pa- 
radise ;  and  he  ^\ves  paradiso  terrestre — terresti'ial,  and  for  his  two 
words  ^a>"ac?tso  terrestre  gives,  the  garden  of  Eden  :  he  gives,  also, 
mettere  una  cosa  in  p>aradiso,  and  for  these  words  gives,  to  extol  a 
thing  up  to  the  sky. 

We  have  seen  the  Heb.  gn,  for  which  the  Gr.  gives,  sometimes 
paradeisos,  and  sometimes  kepos,  used  in  connection  with  burial ; 
as  in  2  Kings  21 :  18  and  26,  before  given :  and  in  John  19 :  41  we 
are  told,  Gr.,  There  was,  however,  in  that  topos,  space,  region,  tract 
of  country,  where  he  was  crucified  (a)  kepos,  and  in  that  klpos  (a) 
mnemeion  new,  &c. :  v,  42,  There  therefore,  on  account  of  the  pre- 
paration of  the  Jews,  because  close  by  was  that  onntmeion,  they 
put,  or,  laid,  Jesus, 

We  thus  see,  that  among  the  Jews  it  was  customary  to  bury  in 
paradeisois,  paradises,  to  use  our  Anglo-Greek  word  ;  i.  e.,  in  gar- 


THEOLOGY   OF  THE   BIBLE.  493 

dens.  And  I  observe  in  "  The  Union  Bible  Diet. :  Prepared  for 
the  American  Sunday -School  Union,"  these  remarks:  "Certain 
places  were  appropriated  by  the  Jews  for  the  purpose  of  burying 
the  dead.  They  were  usually  in  gardens,"  citing  the  verses  above 
given  from  2  Kings,  and  John. 

We  now  see,  that  Jesus's  words  to  the  thief  on  the  cross,  '  with 
me  thou  wilt  be  in  paradelsos — garden,'  means,  with  me  thou  wilt 
be  in  burial :  in  contradistinction  to  what  is  said  of  the  wicked  in 
Job  27  :  15  ;  Heb., .  .  in  death  hrh^  shall  be  dried  up,  wasted  :  Gr., 
death  teleutesousi,  shall  be  ended,  concluded,  finished :  Lat.,  shall 
be  buried  in  interitu,  extinction  :  Ital.,  shall  be  buried  in  death 
itself:  Douay,  and  E.  V.,  shall  be  buried  in  death.  And  in  Rom. 
6 :  3  we  have,  Gr.,  whether  ignorant  are  ye  that  as  many  of  us  as 
are  baptized  into  Christ  Jesus,  into  that  death  of  him  are  baptized  ? 
[i.  e.,  that  death  from  which  there  will  a  resuscitation,  living  again, 
anastasis,  a  standing  up  again  ;  resurrection  is  the  word  general- 
ly used  in  the  E.V.]  And  in  Rom.  6:4;  Gr.,  We  are  buried  there- 
fore with  him  by  means  of  that  baptism  into  that  death  :  in  order 
that  as  was  awakened,  or,  raised  up,  Christ  eJc  from  among,  dead 
...  so  also,  &c.  [1  observed,  a  few  days  since,  in  the  late  work  of 
Rev.  R.  C.  Shiraeall  on  "  Christ's  Second  Coming,"  that  he  also,  as 
well  as  Dr.  Gumming,  before-mentioned,  renders  elc,  from  among. 
Observe,  reader,  that  We,  in  Rom.  G  :  4,  does  not  mean  everybody. 
And  so,  where  ice  is  used  in '  the  Epistles,  it  does  not  mean  all, — 
every  one ;  but,  the  brethren,  to  whom  the  Epistles  are  addressed.] 
And  in  Rom.  6:5;  Gr.,  For  if  siim^yhutoi,  born  with,  produced 
with,  we  have,  or,  may  have,  been,  or,  become,  in  the  likeness  of 
that  death  of  him;  alia  kai,  assuredly  also,  tes  anastaseos,  of  the 
standing  up  again, — resurrection — we  shall  be :  Lat,,  For  if  planted 
together  we  be  in  (the)  likeness  of  (the)  death  of  him,  simnl,  to- 
gether, or,  in  company,  et,  also,  of  (the)  resurrection  we  shall  be : 
Ital.,  For  if  we  may  have  been  ingrafted  with  Christ  to  the  confor- 
mity of  his  death,  surely  it  we  shall  be  also  to  (that  of  his)  resur- 
rection :  Rheims,  For  if  we  have  been  planted  together  in  the  like- 
ness of  his  death,  we  shall  be  also  (in  the  likeness)  of  (his)  resur- 
rection :  E.  v.,  the  same.  [This  is  an  example  of  the  liberties 
which  Orthodoxy  takes  with  the  word  of  God,  for  the  purpose  of 
sustaining  its  theory  that  all  the  dead  will  be  raised.]  And  in 
Rom.  6:8;  Gr.,  But  if  avc  die  with  Christ,  we  believe  that  also  we 
shall  live  again  with  him.  And  in  Colos.  2:12;  Gr,,  Being  buried 
with  him  en,  through,  by  means  of,  the  baptism  [of  baptism]  ;  eti, 


494  THEOLOGY    OF  THE   BIBLE. 

through,  Ao,  which,  sunegerthete,  ye  may,  or,  shall,  be  awakened 
with,  dia^  by  means  of,  the  faith  of  the  energy  of  that  God  who 
having  awakened  him  eJc,  from  among,  the  dead.  And  in  2  Tim. 
2:11;  Faithful  that  logos^  word :  For  if  we  die  with,  kai,  also,  we 
shall  live  again  with.  All  these  expressions :  '  baptized  into  Christ ; ' 
'  into  that  death  are  baptized  ; '  '  buried  with  him  ; '  '  die  with  him ;' 
are  equivalent  to  '  in  garden  with  him  '  in  Luke  23  :  43. 

As  to  '  a  garden, — Gr.,  paradeisos — of  God  ; '  and  '  the  garden,- 
Gr.,  pai'adeisos — of  God,'  we  learn  what  it  means,  by  Isai.  53  :  1 ; 
Ezek.  31  :  3,  8,  9,  before  given.  It  means  the  same  as  'garden, — 
Tctpos — of  pleasantness,'  in  Ezek.  36  :  35,  before  given ;  and  the 
same  as  '  garden, — Gr.,  paradeisos — of  pleasantness,'  in  Joel  2  :  3, 
before  given. 

Much  has  been  written,  and  variant  opinions  given  in  reference 
to  the  E.  V.  word  paradise.  In  Presbyterian  orthodoxy  it  is  made 
equivalent  to  the  orthodox  heaven.  In  Episcopal  orthodoxy,  as 
expounded  by  Hobart  and  the  Bishops  he  cites  in  his  support,  ^ar«- 
dise  is  the  same  as  Episcopacy's  hell,  i.  e.,  its  common  receptacle  of 
its  departed  souls, — spirits,  ghosts  ;  '  Dissertation'  p.  89,  104.  But 
at  p.  89,  Hobart  says:  "but  with  different  mansions,  adapted  to 
the  different  qualities  of  its  inhabitants."  This  he  could  have  got 
no  where  but  from  Pagan  mythology ;  for  the  Bible  tells  us  that  all 
go  to  one  place,  the  grave. 

I  will  not  occupy  space  to  give  these  diverse  theories.  Milton 
and  Whately  and  Hobart  all  agree  that  paradise  (to  use  the  E.  V. 
word)  does  not  mean  the  orthodox  heaven.  Milton,  in  reference 
to  the  words  of  Christ  to  the  thief  on  the  cross,  says,  p.  378,  it  ap- 
]:)ears  to  him  "  that  the  penitent  thief  was  united  to  the  other 
saints."  And  he  having  before  told  us  that  the  whole  man  dies, 
this  can  mean  only,  that  he  went  to  such  a  grave  as  other  saints 
had  gone  to. 

Neither  Mat.,  nor  Mark,  nor  John,  gives  this  saying  of  Jesus  to 
the  thief,  given  by  Luke.  Mat.  27  :  44  says,  E.  V.,  The  thieves  also, 
which  were  crucified  with  him,  cast  the  same  in  his  teeth. 

At  the  time  the  words  of  Jesus  to  the  thief  were  spoken,  all 
were  in  ignorance  that  he  Avould  be  raised  again  as  he  was  raised  ; 
even  his  disciples.  His  words,  therefore,  would  be  received  by  all 
in  the  sense  in  which  persons  in  such  ignorance  would  receive  them, 
namely,  as  meaning  burial,  the  plain  and  natural  sense  to  the  Jews  ; 
their  custom  being,  to  bury  in  gardens.  As  indicating  burial,  the 
expression  Avas  perfectly  natural  and  plain  ;    and  no   other  sens*; 


THEOLOGY   OF   TUE   BIBLE.  495 

could  be  ascribed  to  it.  It  was  not  till  after  he  was  raised  from 
the  dead  that  the  full  meaning  of  the  Christ  when  he  used  the  words 
could  be  perceived,  naflaely,  that  to  be  in  garden  with  him,  i.  e.,  to 
be  buried  with  him,  was,  to  be  laid  in  a  grave  from  which  there 
would  be  a  resurrection.  When  the  saying  was  made,  it  was,  as 
to  its  full  meaning,  one  of  the  many  expressions  of  our  Lord  which 
were  enigmas,  even  to  his  disciples.  In  Mat.  20  :  12  Jesus  says, 
Gr.,  .  .  .  pros  to  entaphiasai  ine  epousen^  in  respect  to,  or,  for,  the 
to  prepare  me  for  burial  she  hath  done.  [' Burial '  being  equiva- 
lent to  '  in  garden '  in  Luke  1?> :  43.] 

Any  one  who  has  gone  through  with  the  word  gn^  the  wox-d 
always  used  in  the  Heb,  Scriptures,  and  the  different  words  given 
for  it  in  the  Gr.,  Lat.,  Douay,  Ital.,  and  E.  V.  respectively,  cannot 
fail  to  see  how  simple  and  natural  is  the  phrase,  'in  garden  with 
me.'  Nothing  but  the  fact  that  the  Heb.  has  been  so  little  attend- 
ed to,  furnishes  any  explanation  to  me,  why  it  is  that  I  have  never 
seen  the  obvious  meaning  given  to  these  words  of  the  Christ ;  or 
ever  heard  of  its  being  given. 

Our  Editors  give  a  marginal  note  to  Luke  23  :  43,  thus  :  "  This 
is  one  of  the  standard  texts  in  proof  of  a  happy  intermediate  state." 
Ed.  The  state  of  the  dead  who  die  in  Christ  is  certainly  a  blessed, 
and  in  that  sense  happy,  intermediate  state ;  but  is  not  a  state  of 
conscious  happiness. 

In  John  18:1,  the  Gr.  word  is  hepos :  John  19  :  41  ;  Gr.,  kepos, 
twice.  2  Cor.  12:  4;  Gr.,  hoti,  that,  ejpage,  he  Avas  snatched,  ra- 
vished, into  ton  2)aradeison,  that  garden,  [meaning  the  same  that  is 
meant  by  the  phrases  '  garden  of  Jehovah,' '  garden  of  pleasantness,' 
in  some  of  the  verses  before  given,  and  as  Lebanon  is  called,  in 
Ezek.  31 :  3,  8,  before  given],  and  ekousen^  apprehended,  learned, 
not  made  known  rhnata,  things,  [often  given  for  rtmatd],  ha, 
which,  not  is  permitted  to  (a)  man  to  speak.  [I  will  now  give  the 
preceding  verses] :  v.  1 ;  Gr.,  Jcauchasthai,  to  boast,  vaunt  myself, 
indeed,  is  not  profitable  moi,  to,  or,  for,  me,  so  then  I  will  go,  or> 
proceed,  to  visions  and  disclosures  of,  or,  respecting,  Jcurios.  Verse 
2 ;  Gr.,  oida,  [first  person,  perfect  tense,  of  eido,^  I  knew,  anthro- 
pon  (a)  man  in  Christ  before  fourteen  years,  whether  in  soma  not 
oida,  knew  I,  whether  ektos,  out  of,  the  soma  not  knew  I :  God 
oiden,  knew :  being  snatched,  or,  ravished,  such  a  one  even  to  (a) 
third  ouranos,  heaven — heavens:  Lat.,  raptiw7,  ravished,  to  (a)  third 
caelum,  heaven,  sky,  firmament :  Ital.,  rapito,  ravished,  wrapt  in 
ecstasy,  raptured,  even  to  the  third  cielo,  heaven,  sky :  Douay,  rapt 


496  THEOLOGY   OF   THE   BIBLE. 

even  to  the  third  heaven  :  E.  V.,  I  knew  a,  man  in  Christ  above 
fourteen  years  ago,  whether  in  the  body,  I  cannot  tell ;  or  whether 
out  of  the  body,  I  cannot  tell :  God  knoweth,  such  an  one  caught 
up  to  the  third  heaven  :  (Margin,  "  The  phrase  '  caught  up  to 
heaven'  is  apj^licable  to  mental  transport  or  ecstasy,  and  does  not 
necessarily  imply  that  the  soul  of  Paul  was,  on  the  occasion  refer- 
red to,  literally  translated  to  heaven." — Ed.)  [This  from  our  Edi- 
tors, who  believe  in  the  Orthodox  sovil,  and  the  Orthodox  heaven.] 
Ver.  3 ;  Gr.,  kai,  But,  or,  indeed,  oida,  I  knew,  such  (a)  man, 
whether  in  soma,  whether  out  of  the  soma,  not  oida,  knew  I :  God 
knew  :  [Read  again  v.  4,  befoi-e  given.]  The  Lat.,  and  Douay, 
in  V.  2,  have,  I  know,  ...  I  know  not,  twice,  God  knoweth :  the 
Ital.  also  uses  I  know,  ...  I  know  not,  God  knoweth  :  and  in  v.  3, 
the  Lat.,  and  Douay,  and  Ital.,  have,  I  know, ...  I  know  not.  The 
E.  v.,  in  V.  2,  for  oida,  has  I  knew ;  and  then,  for  oiiJc  oida,  twice, 
in  the  same  verse,  it  has,  '  I  cannot  tell,'  twice  :  and  in  v.  3,  for  the 
same  Gr.  word  oida,  used  first  in  the  verse,  the  E.  V.  has  'I  knew;' 
and  for  ouJc  oida,  not  knew  I,  in  the  same  verse,  has, '  I  cannot  tell.' 
So  that  all  the  three  Romish  versions  make  Paul  say,  that  he,  then, 
— at  the  time  he  was  speaking  to  the  brethren,  did  not  know  whe- 
ther, in  his  ecstasy,  he  was  in  or  out  of  the  soma.  And  the  E.  V., 
though  it  gives  I  knew  twice  for  oida,  yet  gives  '  I  cannot  tell'  three 
times  for  ouJc  oida,  not  knew  I;  making  Paul  say  the  same  prepos- 
terous thing  that  the  Lat.,  Douay,  and  E.  V.,  make  him  say. 

This  was  not  the  first  ecstasy,  ravishment,  rapture,  of  Paul.  In 
Acts  22  :  17  he  says  :  Gr.,  Indeed  it  happened  to  me  turning  back 
into  Jerusalem,  and  j)raying  me  [me  praying]  in  the  temple,  to  be- 
come, or  be,  me  [that  I  was]  in  ekstasei,  (a)  mental  exaltation,  ecs- 
tasy :  V.  18,  Gr.,  tcai,  as,  to  see  him  saying  to  me,  &c.  (Webster 
defines  ecstasy  ;  rapture,  transport :)  the  Lat.  in  Acts  22  :  17  is,  in 
(a)  stupefaction  of  mind:  Ital.,  to  me  came  a  ravishment  of  mind  : 
Douay,  that  I  was  in  a  trance  :  E.  V.,  I  was  in  a  trance.  And  in 
Numb.  24 :  4  we  have,  Heb.,  Hath  said  (the)  hearing  [i.  e.,  he  who 
heard]  words  of  God,  who  (a)  vision  of  [i.  e.,  proceeding  from]  Al- 
mighty ihze,  beheld,  (from  hze,  used,  says  Ges.,  of  those  things 
which  are  presented  to  the  minds  of  prophets,  whether  in  visions 
properly  so  called,  or  in  oracular  revelations),  and  were  uncovered 
of  him  the  ej^es :  Gr.,  (a)  vision  of  God  saw  in  sleej) :  being  im- 
covered  the  eyes  of  him :  Lat.,  who  falleth  down,  and  so  are  opened 
the  eyes  of  him :  Douay,  he  that  falleth,  and  so  his  eyes  are  opened  : 
Ital.,  that  falleth  (to  earth,  or,  ground,)  and  to  whom  the  eyes  are 


THEOLOGY   OF  THE   BIBLE.  497 

open:  E.  V.,  falling  (into  a  trance,)  but  having  his  eyes  open: 
Margin,  "  Strengthened  by  'celestial  inspiration  to  penetrate  even 
through  the  veil  of  fttturity." — Ed.  And  in  Numb.  24  :  16  we  have 
the  same  Heb.,  Gr.,  Lat.,  Douay,  Ital.,  and  E.  V.,  respectively. 

Rev.  2:7;  Gr.,  ...  to  the  nikonti,  conquering, — him  or  Ler 
who  is  victorious,  I  will  give  to  eat  of  that  tree  of  the  life  [of  life,] 
ho,  which,  is  in  midst  tou  paradelsou,  of  that  garden,  of  God  [i.  e., 
garden  of  pleasantness  :  the  allusion  being  to  the  tree  of  life  in  the 
paradeisos,  garden,  in  which  God  placed  the  first  pair ;  signify- 
ing by  this  figurative  language  used  in  Rev.  2  :  7,  the  restoration 
of  men  to  the  first  condition  of  purity,  Paradeisos,  as  we  have 
seen,  is  the  Gr.  word  used  in  Gen.  2  :  8,  9,  10,  15,  16  ;  3:1,2,  3, 
8 :  in  each  of  which  verses  the  Ital.,  and  E.  V.,  give  garden  for 
2Mradeisos.^^ 

Further  as  to  the  E.  V.  word 

HEAVEN. 

The  first  place  where  the  Heb.  word  occurs  is  Gen.  1:1;  Heb., 
'  As  to  origin,  created  God  these  heavens  and  this  earth.'  The 
Hebrew  Avord  is  shmim,  in  the  plural;  and  it  is  used  invariably  in 
the  plural  throughout  the  Hebrew  Scriptures.  When  it  is  used 
Avithout  the  Heb.  he,  these,  our  article  the  is  to  be  used  before  it, 
the  heavens.  In  Gen.  1  :  1,  the  Heb.  is  he  shmim,  these  heavens. 
In  this  verse  the  Douay  is.  In  the  beginning  God  ci-eated  heaven 
and  earth  :  E.Y.,  In  the  beginning  God  created  the  heaven  and  the 
earth.  [In  the  beginning  of  Avhat  ?]  The  Gr.  of  Gen.  1 :  1  is,  en 
arehe,  as  to  origin,  made,  or,  prepared,  the  ouranon  and  the  earth  : 
Lat.,  created  caelum  and  the  earth  :  Ital.,  created  the  cielo  and  the 
earth.  [  Ouranos,  sometimes  in  the  plural  but  more  generally  in 
the  singular,  sometimes  with  the  article,  and  sometimes  without  it, 
is  the  Greek  word  uniformly  used  for  the  Heb.  shmim.  The  Lat. 
word  used  for  oura^ios  is  caelum,,  sometimes  in  the  plural,  but  more 
generally  in  the  singular  ;  and  inasmuch  as  the  Lat.  has  no  article, 
our  article  the  should  always  be  used  before  caelum,  whether  it  be 
in  the  singular  or  the  plural.  The  Ital.  word  used  for  the  Lat. 
caelum  is  cielo,  sometimes  in  the  plural,  sometimes  in  the  singular, 
sometimes  with  the  Ital.  article  the,  and  sometimes  without  it. 

Ouranos  is  defined  by  Groves's  Lexicon,  the  heaven,  sky,  air ; 
the  cope  of  heaven  ;  tlie  only  definitions  lie  gives :  and  by  Donne- 
32 


498  THEOLOGY   OF  THE  BIBLE. 

gan,  heaven  ;  the  starry  heavens ;  the  only  definitions  he  gives :  by 
the  Hederici  Lex.,  caelum  /  air,  atmosphere,  even  to  the  clouds ; 
the  cope  of  heaven  ;  the  only  definitions  he  gives :  and  by  Schreve- 
lius's  Lex.,  the  same  as  the  Hed.  Lex, ;  the  only  definitions  he 
gives.  The  Lat.  word  caelum  is  defined  by  Ainsworth's  Dictionary, 
heaven,  the  sky,  or,  welkin,  the  air,  or,  firmament ;  the  weather ;  a 
climate ;  the  gods ;  Synecd.  an  orb  of  heaven ;  all  the  definitions 
he  gives.  The  Ital.  word  cielo  is  defined  by  Graglia,  the  heaven, 
air,  sky,  country,  climate,  the  top,  the  ceiling;  U  cielo  delletto, 
the  tester  of  a  bed ;  il  cielo  d''un  forno,  the  top  of  an  oven  ;  gli  uccelU 
del  cielo,  the  birds  of  the  air ;  cielo  sereno,  a  sky  serene ;  a  cielo,  ex- 
tremely ;  and  Graglia  adds,  paradise.  It  is  a  wonder  he  did  not 
say  it  was  a  place  where  God  dwells.  Orthodoxy  says,  heaven  is 
%  place.  I  heard  a  Princeton  Sem.  graduate  and  D.  D.,  say  from 
his  pulpit  that  heaven  is  a  place. 

The  Hebrew  shmim,  (including  some  passages  in  Ezra,  Daniel, 
and  Jeremiah,  where  the  Chaldee  shmia  is  used  for  it)  is  used  366 
times  in  the  Old  Testament ;  and  the  Gr.  word  for  shmim,  and 
also  for  shmia,  is  ouranos,  sometimes  in  the  plural,  but  more  gen- 
erally in  the  singular,  sometimes  with,  and  sometimes  without,  the 
Greek  article,  as  before  said. 

As  the  Gr.  ouranos,  used  for  shmim  and  for  shm,ia  in  the  Old 
Testament,  is  the  word  used  in  the  Greek  (the  original)  of  the  New 
Testament,  the  use,  and  mode  of  use,  of  it  in  the  Old  Test,  instructs 
us  as  to  its  meaning  in  the  New  Testament.] 

We  next  meet,  Gen.  1  :  6,  7,  the  Heb,  Avord  rqio,  fully,  says 
Ges.,  "  rqio  he  shmim.  Gen.  1 :  14, 15,  17 ;  the  firmament  of  heaven, 
spread  out  like  a  hemisphere  above  the  earth,  like  a  splendid  and 
pellucid  sapphire,  Exod.  24:  10 ;  compare  Dan.  12:  3,  to  which  the 
stars  were  supposed  to  be  fixed,  and  over  which  the  Hebrews  be- 
lieved there  was  a  heavenly  ocean.  Gen.  1:7;  7:11;  104 :  2  ;  148: 
4."  For  the  Heb.  rqio,  the  Gr.  gives  stereoma,  defined  by  Donne- 
gan,  '  that  which  has  been  rendered  hard,  firm,  or,  solid, — a  founda- 
tion, or,  basis:'  and  by  Groves,  'strength,  firmness,  solidity;  the 
firmament.'  The  Lat.  word  used  \%  firmamentum.  The  Ital,  word 
used  is  distesa,  defined  by  Graglia,  'a  stretching.'  The  Douay 
word  used  is,  firmament:  the  E.  V,,  firmament:  Margin,  'Heb,, 
expansion,  or,  spreading  out,'  [Not  the  Heb. ;  but  taken  from  the 
Italian.]  Gen.  1:8;  Heb.,  And  gave  a  name  to  (the)  rqio,  shmim, 
(the)  heavens :  Gr,,  ouranos,  heaven :  Lat.,  caelum :  Ital,,  cielo : 
Douay,  and  E.  V,,  Heaven.     [Having  learned  that  the  Gr.  ouranos 


\ 


THEOLOGY   OF   THE   BIBLE.  499 

is  the  word  used  for  the  Heb.  shmim,  I  shall,  for  the  most  part,  not 
give  the  Heb.  word.]  -Ver.  9;  Heb,,  under  (the)  heavens:  Gr., 
under  ton  ouranon,  the  heaven ;  Douay,  Ital.,  and  E.  V.,  under  the 
heaven.  Ver.  14  ;  Gr.,  in  the  stereoma  ton  ouranou,  of  the  heaven : 
Ital,  in  the  distesa  of  the  heaven :  Douay,  in  the  firmament  of 
heaven  :  E.  V,,  .  .  .  of  the  heaven.  Ver.  15,  and  17  ;  the  same  Gr., 
Douay,  Ital.,  and  E.  V.  Ver.  20 ;  Heb., .  .  .  and  winged  that  may 
fly  above  this  earth,  ol^  upon,  over,  or,  towards,  face  of  (the)  rqio 
of  these  heavens :  Gr., .  .  .  Jcata,  through,  under,  or,  towards,  the 
stereoma  of  the  heaven  :  Douay,  that  may  fly  over  the  earth  under 
the  firmament  of  heaven  :  E.  V.,  above  the  earth  in  the  open  firma- 
ment of  heaven  :  Ital.,  above  the  earth,  and  ^er,  through,  or,  in,  the 
distesa  of  the  heaven.  Ver.  26  ;  Heb.,  the  winged  of  these  heavens: 
Gr.,  of  the  otiranos :  Lat.,  caeli,  of  (the)  heaven :  Ital.,  of  the  cielo : 
Douay,  the  fowls  of  the  air:  E.  V.,  the  fowl  of  the  air.  Ver.  28, 
30 ;  Heb.,  Gr.,  Lat.,  Ital.,  Douay,  and  E.  V,,  same  as  in  v.  26. 
Gen.  2:1;  Gr.,  The  heaven :  Douay,  Ital.,  and  E.  V.,  the  heavens. 
Ver,  4;  Heb.,  of  these  heavens:  Gr,,  owrcmow  [without  the  article,] 
of  heaven :  Ital.,  of  the  heaven  :  Douay,  of  the  heaven :  E.  V.,  of 
the  heavens.  Ver.  19  and  20  ;  Heb.,  winged  of  these  heavens  :  Gr,, 
of  the  heaven  :  Lat.  and  Ital.,  of  the  heaven  :  Douay,  fowls  of  the 
air :  E.  V.,  fowl  of  the  air.  Gen.  6:7;  Gr,,  winged  of  the  heaven  : 
Lat.,  and  Ital.,  of  the  heaven :  Douay,  and  E.  V,,  the  fowls  of  the 
air.  Ver.  17  ;  Gr,, .  .  .  under  the  heaven  :  Ital,,  the  heaven  :  Dou- 
ay, and  E,  V,,  under  heaven.  Gen,  7:11;  Gr,,  .  .  .  the  cataracts, 
or,  waterfalls,  of  the  heaven  :  Ital.,  the  cataracts,  or,  floodgates,  of 
the  heaven:  Douay,  the  floodgates  of  heaven:  E.  V.,  the  windows 
of  heaven.  Ver.  23 ;  Gr,,  the  winged  of  the  heaven :  Lat.,  and 
Ital.,  of  the  heaven:  Douay,  fowls  of  the  air:  E.  V.,  fowl  of  the 
heaven.  Gen.  8:2;  Gr.,  ,  .  .  the  cataracts  of  the  heaven, .  .  .  rain 
from  the  heaven :  Ital,,  of  the  heaven,  .  ,  .  rain  of  the  heaven : 
Douay,  the  floodgates  of  heaven, .  .  .  the  rain  from  heaven :  E.  V., 
the  windows  of  heaven, .  .  .  the  rain  from  heaven.  Gen.  9:2;  Gr., 
.  .  .  winged  of  the  heaven  :  Lat.,  and  Ital,  of  the  heaven  :  Douay, 
and  E.  V,,  fowl  of  the  air.  11:4;  Heb,,  ...  a  tower,  w,  so  that, 
(the)  head  of  it  h,  in,  or,  to,  or,  unto,  (the)  heavens  :  Gr.,  of  which 
the  head  (shall  be)  even  to  the  heaven :  Ital.,  whose  top  (may 
reach)  to  the  heaven :  Douay,  the  top  whereof  may  reach  to  hea- 
ven :  E,  v.,  (may  reach)  unto  heaven.  14 :  19;  Heb.,  ,  .  ,  who  cre- 
ated (the)  heavens  and  the  earth :  Gr,,  who  created  the  heaven  and 
the  earth  :  Lat.,  who  created  caelum  and  earth :  Douay,  who  ere- 


500  THEOLOGY   OF   THE  BIBLE. 

ated  heaven  and  earth :  Ital.,  possessor  of  the  heaven  and  of  the 
earth :  E.  V.,  possessor  of  heaven  and  earth.  Ver.  22 ;  the  same 
Heb.  and  Gr. :  Lat.,  possessor  of  (the)  heaven  and  of  (the)  earth : 
Ital.,  possessor  of  the  heaven  and  of  the  earth  :  Douay,  and  E.  V., 
possessor  of  heaven  and  earth.  Gen.,  15  :  15  ;  Gr., .  .  .  look  to,  or, 
into,  the  heaven,  and  number  the  stars :  Douay,  look  up  to  heaven 
and  number  the  stars  :  Ital.,  look  now  towards  the  heaven:  E.  V., 
look  now  toward  heaven.  19  :  24  ;  Gr., .  .  .  ramed  brimstone  and 
fire  out  of  the  heaven  :  Ital.,  from  the  heaven  :  Douay,  and  E.  V., 
out  of  heaven.  21:  17;  Gr.,  out  of,  or,  from,  the  heaven:  Ital., 
from  the  heaven  :  Douay,  and  E.  V.,  heaven.  22  :  11  and  15  ;  same 
Gr.,  Ital.,  Douay,  and  E.  V.  22:17;  Gr.,  the  stars  of  the  heaven : 
Douay,  the  stars  of  heaven  :  Ital.,  and  E.  V.,  the  stars  of  the  hea- 
ven. Gen.  24:3;  Gr.,  .  .  .  the  God  of  the  heaven  and  the  God  of 
the  earth  :  Douay,  the  God  of  heaven  and  earth :  Ital.,  the  God  of 
the  heaven,  and  the  God  of  the  earth :  E.  V.,  the  God  of  heaven, 
and  the  God  of  the  earth.  24:7;  Heb.,  Jehovah  (the)  God  of  these 
heavens :  Gr.,  of  the  heaven :  Ital.,  of  the  heaven :  Douay,  The 
Lord  God  of  heaven  :  E.  V.,  the  same.  26  :  4 ;  Gr.,  .  .  as  the  stars 
of  the  heaven:  Ital,,  of  the  heaven:  Douay,  and  E.  V.,  of  heaven. 
27:  28;  Gr.,  of  the  dew  of  the  heaven:  Ital.,  of  the  heaven: 
Douay,  and  E.  V.,  of  heaven :  v.  39 ;  the  same  Gr.,  Ital.,  Douay, 
and  E.  V.  Gen.  28:  12;  Gr., .  .  of  which  the  head  reached  to, 
or,  into,  the  heaven  :  Ital.,  to  the  heaven  :  Douay,  the  top  thereof 
touching  heaven  :  E.  V.,  the  top  of  it  reached  to  heaven.  28  :  17  ; 
Gr.,  .  .  .  not  (is)  this  but  the  house,  or,  chamber,  of  God,  hai^  even, 
or,  and,  this  the  portal  of  the  heaven  :  Ital.,  of  the  heaven :  Douay, 
and  E.  V.,  the  gate  of  heaven. 

Exod.  9:8;  Gr.,  ...  let  Moses  sprinkle  it  c<s,  to,  or,  into,  the 
heaven  :  Lat.,  in,  or,  into,  caelum :  Douay,  in  the  air:  Ital.,  towai'd 
the  heaven :  E.  V.,  the  same  :  v.  10 ;  Gr.,  .  .  .  to,  or,  into,  the  hea- 
ven :  Lat.,  caelum :  Douay,  in  the  air :  Ital.,  toward  the  heaven : 
E.  v.,  toward  heaven.  Ver.  22  ;  Gr., .  .  .  thy  hand  to,  or,  into,  or, 
unto,  the  heaven :  Ital.,  towards  the  heaven :  Douay,  and  E.  V., 
toward  heaven.  Yer.  23  ;  Gr.,  Ital.,  Douay,  and  E.  V.,  the  same. 
10 :  21,  22  ;  Gr.,  Ital.,  Douay,  and  E.  V.,  the  same.  16:4;  Gr.,  .  . 
I  will  rain  bread  out  of  the  heaven  :  Ital.,  from  the  heaven  :  Douay, 
from  heaven :  E.  V.,  the  same.  20 :  4  ;  Gr., ...  or  image  of  any 
whatever  in  the  heaven  above  :  Douay,  Ital,,  and  E.  V.,  in  heaven 
above.  20 :  22;  Gr.,  .  .  .  outof  tlie  heaven  :  Ital.,  from  the  heaven: 
Douay,  and  E.  V.,  from  heaven.     24 :  10 ;  Heb., .  .  ,  and  under  feet 


THEOLOGY   OF  THE   BIBLE.  501 

of  him  as,  or,  like,  work  of  transparency  which  of  sapphire,  and  as, 
or,  like,  otsm,  (the)  bone,  of  these  heavens  (Ges.  says,  hone  in  such 
connection,  is  used  for  the  pronoun  itself;  and  he  renders  the  Heb. 
words  in  this  verse,  "as  the  heaven  itself")  for  brightness,  or, 
splendour:  Gr,, .  .  .  as  appearance  of  firmament  of  the  heaven :  Ital., 
resembling  the  heaven  itself  in  brightness:  Douay,  as  if  it  were  a 
work  of  sapphire  stone,  and  as  the  heaven  when  clear  :  E.  V.,  as  it 
were  the  body  of  heaven  in  (his)  clearness.  31 :  17 ;  Gr,,  .  .  made 
the  heaven  and  the  earth :  Ital.,  the  heaven  and  the  earth :  Douay, 
and  E.  v.,  heaven  and  earth.  32:  13;  Gr.,  as  the  stars  of  the 
heaven:  Ital,  of  the  heaven:  Douay,  and  E.  V.,  of  heaven. 

Lev.  26  :  19  ;  Gr., ...  I  will  set  the  heaven  to  you  iron:  Ital., 
I  will  cause  that  the  your  heaven  shall  be  as  of  iron  :  Douay,  I  will 
make  to  you  the  heaven  above  as  iron  :  E.  V.,  I  will  make  your 
heaven  as  iron. 

Deut.  1:10;  Gr.,  ...  as  the  stars  of  the  heaven :  Ital.,  of  the 
heaven :  Douay,  and  E.  V.,  of  heaven.  Ver.  28  :  Gr.,  .  .  .  cities 
great  and  walled  even  to  the  heaven  :  Lat.,  to  ccehim, :  Douay,  up 
to  the  sky :  Ital.,  to  the  heaven  :  E.  V.,  up  to  heaven.  4:11;  Heb., 
.  .  .  the  mountain  burned  with  fire  even  to  (the)  heart  of  (the)  hea- 
vens:  Gr.,  of  the  heaven:  Douay,  even  unto  heaven :  Ital.,  to  the 
midst  of  the  heaven :  E.  V.,  unto  the  midst  of  heaven.  4:17;  Heb. 
...  of  any  wing  which  flieth  in  (the)  heavens :  Gr.,  hupo,  under 
the  heaven  :  Lat.,  under  cce^wm  .*  Ital.,  through  the  heaven  :  Douay, 
under  heaven :  E.  V.,  in  the  air.  4:19;  Heb.,  u,  yea,  lest  thou  lift 
up  eyes  of  thee  to  these  heavens,  and  see  this  sun  and  this  moon 
and  these  stars,  all  tsha^  (the)  army,  host,  of  these  heavens,  and 
thou  be  seduced,  and  bow  down  to  them  and  serve  them,  which 
hath  apportioned,  or,  distributed,  Jehovah  God  of  thee  them  to  all 
these  peoples,  or,  nations,  under  these  heavens :  Gr.,  ...  to  the 
heaven,  ...  of  the  heaven,  being  led  into  error  thou  shouldst  wor- 
ship tliem  and  serve  them  which  hath  allotted,  shared  out,  or,  dis- 
tributed, kurios  God  of  thee  to  all  these  nations  which  under  the 
heaven :  Douay,  ...  to  heaven,  .  .  .  and  all  the  stars  of  heaven, 
and  being  deceived  by  error  thou  adore  and  serve  them,  which  the 
Lord  thy  God  created  for  the  service  of  all  nations  that  are  under 
heaven  :  Ital.,  ...  to  the  heaven,  ...  all  the  army  of  the  heaven, 
.  .  .  under  all  the  heaven :  E.  Y., .  .  unto  heaven,  .  .  .  and  the  stars, 
(even)  all  the  host  of  heaven, .  .  .  under  the  whole  heaven.  4  :  26; 
Gr., .  .  .  the  heaven  :  Ital.,  the  heaven:  Douay,  and  E.  V.,  heaven. 
5:8;  Gr.,  .  .  nor  image  of  any  [thing]  which  in  the  heaven  above  : 


502        '  THEOLOGY   OF  THE   BIBLE. 

Ital.,  in  cielo  of  above  :  Douay,  in  heaven  above :  E.  V.,  in  liea\ren 
above.  Deut.  9:1;  Gr.,  . .  .  cities  great  and  walled  even  to  the 
heaven :  Ital.,  to  the  heaven  :  Douay,  walled  up  to  the  sky :  E.V., 
fenced  up  to  heaven.  Ver.  14  ;  Heb., .  .  .  m,  yea,  wipe  away,  blot 
out,  or,  destroy,  name  of  them  from  under  these  heavens :  Gr.,  the 
heaven  :  Ital.,  the  heaven :  Douay,  and  E.  V.,  from  under  heaven. 
10  :  14 ;  Gr., .  .  .  the  heaven  and  the  heaven  of  the  heaven:  Ital., 
the  heavens,  and  the  heavens  of  the  heavens:  Douay,  heaven,  and 
the  heaven  of  the  heaven :  E.  V.,  the  heaven,  and  the  heaven  of 
heavens.  11 :  21 ;  Gr.,  .  .  as  the  days  of  the  heaven  over  the  earth : 
Ital., ...  of  the  heaven :  Douay,  as  long  as  the  heaven  hangeth 
over  the  earth  :  E.V.,  as  the  days  of  heaven  upon  the  earth.  17:3; 
Heb.,  And  hath  gone  and  served  aleim^  god,  other,  and  worshipped 
it,  w,  or,  sun,  m,  or,  moon,  any  of  (the)  army,  host,  of  these  heavens : 
[ateim,^  plural,  is  always  the  word  used  in  the  Heb. :  it  is  aleim  iu 
Gen.  1:1;  but  it  is  always  to  be  rendered  God  ;  and  is  uniformly 
so  rendered  :  gods,  used  by  the  Douay,  and  E.  V.,  in  Exod.  20 :  3, 
should  be  God.  In  Hosea  13:4  the  Heb.  is,  and  aleim,  (gods,  for) 
God,  besides  me  not  shalt  know  thou  :  the  Ital.  and  Douay  there 
give,  God  :  E.  V.,  god.  And  in  Gen.  1 :  26,  the  Heb.  is,  And  said 
aleim,  Gods  [for  God,]  we  will  make  (a)  man,  or,  let  us  make,  or, 
cause  to  be  made  (a)  man  :  [the  verb  is  put  in  the  plural  to  agree 
with  aleim,  in  the  plural;  but  it  is  to  be  rendered  in  the  singular: 
I  will  make,  or,  let  me  make,  (a)  man :]  Gr.,  anthropon  (a)  man. 
In  Deut.  17:3  the  Gr.  is,  of  the  heaven  :  Ital.,  or  (thing)  any  of  all 
the  army  of  the  heaven :  Douay,  the  sun  and  the  moon,  and  tho 
host  of  heaven  :  E.  V.,  or  any  of  the  host  of  heaven.  25  :  19  ;  Gr., 
.  .  .  from  the  under  the  heaven  :  Ital.,  from  under  the  heaven : 
Douay,  and  E.  V.,  from  under  heaven.  26 :  15  ;  Heb.,  Look  forth 
out  of  (the)  dwelling  of  (the)  holiness,  of  thee,  out  of  these  heavens: 
Gr.,  Look  down  out  of  the  house  the  holy  of  thee,  out  of  the  hea- 
ven :  Douay, .  .  .  from  thy  sanctuary,  and  thy  holy  habitation  of 
heaven  :  Ital.,  from  the  habitation  of  thy  holiness,  from  the  heaven  : 
E.  v.,  from  thy  holy  habitation,  fi-om  heaven.  [The  language  of 
Scripture  is,  God  dwells  in  the  heavens.  What  other  language 
could  be  used  in  reference  to  the  omnipresent  God?]  28  :  12 ;  Gr., 
.  .  .  the  heaven  to  give  the  rain  :  Douay,  and  E.  V.,  the  heaven. 
29 :  20 ;  Gr.,  .  .  .  from  under  the  heaven :  Ital.,  from  under  the 
heaven  :  Douay,  and  E.  V.,  from  under  heaven.  30  :  4  ;  Heb.,  am, 
though,  may  be  the  thrusting  forth,  or,  out  -  casting,  of  thee  to 
the  exti'emity  of  these  heavens,  from  there  shall  collect  thee  Jeho- 


THEOLOGY   OF   THE   BIBLE.  503 

vah :  Gr.,  ean,  though,  may  be  the  dispersion  of  thee  from  ex- 
tremity of  the  heaven  e\ten  to  extremity  of  the  heaven  :  [The  Heb. 
W7i,  Gr.  ean,  puts  the  sentence  in  the  subjunctive :  another  ex- 
ample of  which  is  Job  14  :  14  :]  Ital.,  to  the  extremity  of  the  hea- 
ven :  Lat.,  Although  to  (the)  poles  of  (the)  heaven  thou  be  dis- 
persed :  Douay,  If  thou  be  driven  as  far  as  the  poles  of  heaven : 
E.  v.,  If  (any)  of  thine  be  driven  out  unto  the  utmost  (parts)  of 
heaven.  30 :  12  ;  Heb.,  Not  in  (the)  heavens  it,  I,  for,  or,  so  as,  to 
say,  who  shall  ascend  for  us  these  heavens :  Gr.,  ...  in  the  heaven, 
.  .  .  els,  into,  or,  to,  the  heaven  :  Ital.,  in  the  heaven, ...  to  the 
heaven :  Doaay,  and  E.  V.,  in  heaven, ...  to  heaven.  31 :  28  ; 
Heb.,  ...  I  will  call  to  witness  b,  to,  or,  upon,  them  these  heavens 
and  this  earth  :  Gr., .  .  .  autois,  to  them,  the  heaven  and  the  earth : 
Ital.,  against  them  the  heaven  and  the  earth  :  Douay,  heaven  and 
earth  :  E.  V.,  heaven  and  earth  to  record  against  them.  32  :  39  ; 
Heb.,  .  .  .  and  no  alelm,  [plural,]  no  God  with  me :  Gr.,  not  (there 
is  a)  God  besides,  or,  except  me :  Ital.,  not  (there  is)  any  God  with 
me  :  Douay,  there  is  no  other  God  besides  me :  E.  V.,  (there  is)  no 
god  with  me.  Ver.  40  ;  Gr.,  Uoti,  that,  I  lift  up  the  hand  of  me 
eis,  in,  or,  to,  the  heaven,  and  say,  live  I  for  ever:  Ital.,  to  the  hea- 
ven :  Douay,  and  E.  V.,  to  heaven.  33  :  13  ;  Gr., .  .  .  the  produc- 
tions of  heaven  and  of  the  dew  :  Douay,  the  fruits  of  hea- 
ven and  of  the  dew  :  Ital.,  the  delights  of  the  heaven,  of 
the  dew^,  &c. :  E.  V.,  for  the  precious  things  of  heaven,  for  the 
dew,  &c.  33  :  26  ;  Heb.,  Not  (including  also  the  substantive  verb, 
to  be,  [in  its  different  parts],  says  Ges.)  is,  exists,  like  (the)  God  of 
ishrun,  riding  (the)  heavens  in  aid  of  thee,  u,  yea,  in  the  majesty, 
or,  splendour,  of  him  s/ihqim,  the  clouds,  or,  the  firmament  of  hea- 
ven :  (under  shhq,  Ges.  says,  it  is  used  by  Metonymy  for  the  firma- 
ment of  heaven,  citing  Job  37  :  18,  which  he  renders  thus:  "hast 
thou  like  him  spread  out  the  sky  [the  Heb.  there  is  shhqini]  which 
is  firm  like  a  molten  mirror."  (The  Heb.  word  ishrun,  Ital.,  Jesu- 
run,  E.  v.,  Jeshurun,  Ges  says,  is  "  poetical,  and  at  the  same  time 
apparently  a  tender  and  loving  appellation  of  the  people  of  Israel, 
found  four  times,  Deut.  32  :  15  ;  33  :  5,  26  ;  Isai.  44  :  2.  Interpre- 
ters are  not  determined  as  to  its  origin.  To  me  it  appears  probable 
it  was  a  diminutive  of  the  name  ishral," — Israel.)  The  Gr.  of 
Deut.  33  :  26  is :  Not  there  is  like  the  God  of  the  well  beloved ;  ho, 
who,  mounted  upon  the  heaven  aiding  thee,  kai,  yea^or,  and,  who 
is  suited  to  the  magnificence  of  the  firmament:  Lat.,  and  Douay, 
There  is  no  other  God  like  the  God  of  the  rightest :  he  that  is 


504:  THEOLOGY   OF  THE  BIBLE, 

mounted  upon  the  heaven  is  thy  helper.  By  his  magnificence  the 
clouds  run  hither  and  thither :  Ital.,  O  Jesurun,  (there  is  none  like 
to  God,  (who)  is  carried,  as  upon  a  chariot,  upon  the  heavens,  in, 
or,  for,  thy  aid,  and  in  his  loftiness  upon  the  clouds :  E.  V.,  (There 
is)  none  like  unto  the  God  of  Jeshurun,  (who)  I'ideth  upon  the 
heaven  in  thy  help,  and  in  his  excellency  on  the  sky.  33  :  28  ;  Gr., 
.  .  .  and  the  heaven  to  thee  be  clouded  with  dew :  Lat.,  and  Dou- 
ay,  the  heavens  shall  be  misty  with  dew  :  Ital.,  his  heavens  also 
shall  distil  the  dew:  E.  V.,  his  heavens  shall  drop  down  dew. 

1  have  given  every  passage  where  the  Heb.  shmim, — the  Gr. 
ouranos — occurs  in  the  Pentateuch, — the  Law,  the  last  appeal  in 
all  matters  of  doctrine,  as  before  seen.  It  is  plain  that  the  Ortho- 
dox heaven  is  no  where  found  in  it :  and  it's  not  being  found  in  the 
Pentateuch  is  proof  that  there  is  no  such  place  :  and,  accordingly, 
this  is  manifest  from  all  Scripture.  Recollect,  reader,  that  the  Heb. 
word  is  always  in  the  plural.  If  the  reader  prefer,  he  may  use  the 
singular  ;  but,  of  course,  must  use  it  in  all  places. 

Josh.  2  :  11  ;  Gr., ...  in  ourano,  [without  the  article]  above: 
Ital.,  in  cielo,  the  heaven,  air,  sky,  of  above :  Douay,  and  E.  V.,  in 
heaven  above.  8  :  20  ;  Gr.,  .  .  .  the  smoke  of  the  city  ascended  ei<j, 
to,  or,  into,  the  heaven :  Ital.,  to  the  heaven  :  Douay,  and  E.  V.,  to 
heaven.  10  :  11  ;  Gr.,  .  .  .  out  of  the  heaven:  Ital.,  from  the  hea- 
ven :  Douay,  the  Lord  cast  down  upon  them  great  stones  from 
heaven  :  E.  V.,  the  same  :  Margin,  'i.  e.,  hailstones.'  10  :  13  ;  .  .  . 
the  sun  stood  still  in  the  midst  of  the  heaven  :  Ital.,  of  the  heaven  : 
Douay,  and  E.  V.,  of  heaven. 

Judges  5:4;  Gr.,  .  .  .  the  heaven  :  Lat.,  Douay,  Ital.,  and  E.V., 
the  heavens.  Ver.  20  ;  Heb.,  Out  of  (the)  heavens  made  war  these 
stars ;  (a  metaphor  used,  says  Ges.,  of  illustrious  princes,  citing 
Numb.  24 :  17  ;)  from  (the)  ladders  of  them  [i.  e.,  their  elevation, 
high  position,]  they  wai'red  with  Sisra.  Gr.,  Out  of  heaven  gave 
battle  those  stars ;  from  the  beaten  paths  of  them  they  gave  battle 
with,  or,  against,  Sisara :  Lat.,  and  Douay,  War  from  heaven  was 
made  against  them,  the  stars  remaining  in  their  order  and  courses 
fought  against  Sisara:  Ital.,  And  it  was  fought,  or,  they  fought, 
[that  is,  impersonal]  from  tlie  heaven;  the  stars  fought  against 
Sisera  from  their  circles :  E.  V.,  They  fought  from  heaven ;  the 
stars  in  their  courses  fought  against  Sisera :  [following  the  Ital. 
division  of  tli^  verse  :  Margin,  "  the  elements  and  powers  of  nature 
seemed  to  be  armed  against  Sisera." — Ed.  13  :  20  :  Gr.,  ...  in  the 
to  ascend  (a)  flame  above  the  altar  even  to  the  heaven :  Ital.,  to 


THEOLOGY   OF   THE   BIBLE.  505 

the  heaven :  Douay,  and  E.  V.,  toward  heaven.  20  :  40  ;  Heb., .  . 
and  lo  ascended  Jd'd,  (the)  whole,  or,  totality  of  that  city  to  these 
heavens :  Gr.,  and  lo  ascended  (a)  termination,  or,  consummation, 
of  that  city  even  to  heaven  :  Ital.,  the  conflagration  of  the  city  as- 
cended to  the  heaven:  Lat.,  and  Douay,  the  flames  ascended  on 
high :  E.  V.,  the  flame  of  the  city  ascended  up  to  heaven. 

1  Sam.  2:  10;  Gr.,  ...  in  heavens  [plural,  and  without  the  ar- 
ticle] :  Douay,  in  the  heavens  :  Ital.,  from  the  heaven  :  E.  V.,  out 
of  heaven.  5  :  12  ;  Gr.,  to,  or,  into,  the  heaven:  Ital.,  to  the  hea- 
ven :  Douay,  and  E.  V.,  to  heaven.  17  :  44  ;  Gr.,  .  ,  to  the  winged 
of  the  heaven  :  Lat.,  to  the  flying  of  heaven,  or,  (the)  heaven  :  Ital,, 
to  the  birds  of  the  heaven :  Douay,  of  the  air :  E.  V.,  of  the  air. 
Ver.  46  ;  Gr.,  Lat.,  Ital.,  Douay,  and  E.  V.,  the  same  as  in  v.  44. 

2  Sam.  18:9;  Gr.,  between  the  heaven  and  between  the  earth  : 
Ital.,  between  heaven  and  earth :  Douay,  and  E.  V.,  between  the 
heaven  and  the  earth.  21 :  10;  Gr., .  .  .  water  out  of  the  heaven, 
.  .  .  the  winged  of  the  heaven :  Ital.,  from  the  heaven, ...  of  the 
heaven :  Douay,  out  of  heaven,  .  .  .  the  birds:  E.V.,  out  of  heaven, 
....  the  birds  of  the  air.  22  :  10  ;  Gr.,  heavens  [without  the 
article  :]  Douay,  Ital.,  and  E.  V.,  the  heavens.  22  :  14;  Gr.,  thun- 
dered out  of  heaven:  Ital.,  from  the  heaven:  Douay  and  E.  V., 
from  heaven. 

1  Kings  8:27;  Gr.,  ...  if  the  heaven  kai,  yea,  the  heaven  of 
the  heaven,  &c.  ?  Lat.,  for  if  (the)  heaven,  et,  even,  (the)  heavens 
of  heavens,  &c.  ?  Douay,  for  if  heaven,  and  the  heavens  of  heavens 
cannot  contain  thee,  &c.  ?  Ital.,  behold,  the  heavens,  and  the  hea- 
vens of  the  heavens  not  thee  can  hold,  or,  comprehend :  E.  V.,  be- 
hold the  heaven  and  heaven  of  heavens  cannot  contain  thee.  8  :  32  ; 
Heb.,  M,  then,  hear  thou,  of  [from]  these  heavens,  and  do,  and 
sJiphtht,  judge,  or,  defend  the  cause  of,  servants  of  thee,  causing 
to  be  blotted  out,  destroyed,  (see  Ges.  irsh,  No.  3.)  (the)  wicked, 
giving  the  way  of  them  on  head  of  them,  and  accounting  just  (the) 
just,  giving  to  them  according  to  the  justness  of  them:  The  Gr, 
has  in  the  verse,  out  of  the  heaven :  The  Lat.  has,  in  caelo, .  .  ,  con- 
demnans :  Douay,  Then  hear  thou  in  heaven :  and  do,  and  judge 
thy  servants,  condemning  the  wicked,  and  bringing  his  way  upon 
his  own  head,  and  justifying  the  just,  and  rewarding  him  according 
to  his  justice  :  Ital,, .  ,  .  from  the  heaven  :  E,  V.,  Then  hear  thou  in 
heaven,  see  the  v,  in  E.V.  Ver.  34 ;  Gr,,  .  .  out  of  the  heaven :  Ital,, 
from  the  heaven  :  Douay,  and  E,  V,,  Then  hear  thou  in  heaven. 
Ver.  35  ;  Gr,,  the  heaven :  Ital,,  the  heaven :  Douay,  and  E,  V., 


506  THEOLOGY   OF   THE   BIBLE. 

heaven.  Ver.  36;  Gr., .  .  out  of  the  heaven:  Ital.,  from  the  heaven: 
Douay,  Then  hear  thou  in  heaven  :  E.  V.,  the  same.  Ver.  39,  45, 
and  49 ;  Gr.,  Ital.,  Douay,  and  E.  V.,  the  same  as  in  v.  36.  1  Kings 
8:54;  Gr., ...  to,  or,  into,  the  heaven  :  Ital.,  towards  the  heaven : 
Douay,  had  spread  his  hands  towards  heaven :  E.  V.,  with  his 
hands  spread  up  to  heaven.  1  Kings  16  :  4  ;  Gr.,  the  wing- 
ed of  the  heaven :  Lat.,  of  (the)  heaven  :  Ital.,  of  the  hea- 
ven :  Douay,  and  E.  V.,  the  fowls  of  the  air.  1  Kings  18 :  45  ; 
Gr.,  .  .  .  the  heaven  :  Lat.,  the  heavens  :  Douay,  the  heavens  :  Ital. 
the  heaven  :  E,  V.,  the  heaven.  21  :  24  ;  Gr.,  .  .  .  the  winged  of 
the  heaven  :  Lat.,  of  (the)  heaven :  Ital.,  [simply]  the  birds :  Dou- 
ay, of  the  air:  E,  V.,  the  fowls  of  the  air.  22  :  19;  Heb.,  .  .  .  hear 
word  of  Jehovah,  I  saw  Jehovah  seated  upon  the  canopied  seat  of 
him,  and  all  tsha,  (the)  army,  host,  of  him  of  those  heavens :  [In  a 
vision,  as  he  saw  all  Israel  scattered  upon  the  hills,  E.  V.,  v.  17:] 
Gr., .  .  .  and  all  the  army  of  the  heaven :  Ital.,  and  all  the  army  of 
the  heaven  :  Douay,  and  all  the  army  of  heaven :  E.  V.,  and  all  the 
host  of  heaven :  [i.  e.,  the  sun,  moon,  and  stars,  as  we  have  seen.] 

2  Kings  1:10;  Gr.  .  .  .  fire  out  of  the  heaven :  Ital.,  from  the 
heaven:  Douay,  and  E.  V.,  from  heaven.  Ver.  12,  and  14;  Gr., 
Ital.,  Douay,  and  E.  V.,  the  same.  2:1;  Heb.,  And  it  was, — oc- 
cui-red — h,  in,  or,  at,  (the)  causing  to  ascend  Jehovah  alien  in  a 
storm  (Gr.,  hurricane)  these  heavens  :  Gr.,  JEliou  6s,  as,  into  the 
heaven  :  Lat.,  .  .  .  Elias  by  a  whirlwind  into  caelum,  (the)  heaven, 
air,  sky  :  Douay,  Elias  into  heaven  by  a  whirlwind  :  Ital., 
£Jlia  into  cielo,  the  heaven,  air,  sky  :  E.  V.,  Elijah  into  hea- 
ven by  a  whirlwind.  2  Kings  2:11;  Heb.,  .  .  .  and  ascended  alien 
b,  in,  or,  by,  a  storm  these  heavens :  Gr.,  .  .  .  JEliou  in  a  hurricane 
OS,  as,  into  the  heaven  :  Lat,,  into  (the)  caelum :  Douay,  and  Elias 
went  up  by  a  whirlwind  into  heaven  :  Ital.,  to  the  cielo :  [in  v.  1, 
the  Ital.  is,  into  cielo,  without  the  article ;  shewing  that,  whether 
with  or  without  the  article  the  meaning  is  the  same  :]  E.  V.,  and 
Elijah  went  up  by  a  whirlwind  into  heaven.  [Would  Orthodoxy 
have  us  believe  that  the  whirlwind  lasted  Elias  all  the  way  to  what 
Orthodoxy  would  have  us  understand  by  its  word  heaven?]  2  Kings 
7:2;  Gr.,  .  .  .  cataracts  in  heaven  [without  the  article :]  Ital.,  in 
the  heaven  :  Douay,  flood-gates  in  heaven :  E,  V.,  windows  in 
heaven  :  Ver.  19  ;  Gr.,  cataracts  in  the  heaven:  Ital.,  in  the  heaven: 
Douay,  flood-gates  in  heaven  :  E.  V.,  windows  in  heaven.  14  :  27  ; 
Heb.,  And  not  spoke  Jehovah  for  to  wipe  away,  blot  out,  destroy, 
name  of  Israel  from  under  these  heavens :  (Ges.  under  shin,  says, 


THEOLOGY   OF   THE   BIBLE.  60? 

blot  out  the  name  of  a  people,  is  used  for,  blot  out  a  people,  citing 
this  verse,  and  Deut.,  9:14;  1  Sam.  24  :  21  ;  Ps.  9:  5 ;  Zech.  13:2; 
citing  also  Eccles.  6  :  4,  where  he  renders,  '  its  name  is  covered  with 
darkness.')  The  Gr.  in  2  Kings  14 :  27  is.  And  spoke  not  Jcurioa  to 
wipe  out,  or,  off,  expunge,  cancel,  the  seed,  offspring,  of  Israel  from 
under  the  heaven :  Douay,  and  the  Lord  did  not  say  that  he  would 
blot  out  the  name  of  Israel  from  under  heaven  :  E.  V.,  the  same. 
2  Kings  17 :  16  ;  Gr.,  of  the  heaven  :  Ital.,  all  the  army  of  the  hea- 
ven: Douay,  adored  all  the  host  of  heaven:  E.  V.,  worshipped  all 
the  host  of  heaven ;  21:3;  the  same  Gr.,  Ital.,  Douay,  and  E.  V. 
Ver.  5  ;  Gr.,  .  .  .  of  the  heaven  :  Ital.,  .  .  .  altars  to  all  the  army  of 
the  heaven :  Douay,  and  E,  V.,  And  he  built  altars  for  all  the  host 
of  heaven.  23  :  4 ;  Douay,  and  E.  V.,  .  .  .  and  for  all  the  host  of 
heaven  :  Gr.,  of  the  heaven  :  Ital.,  and  for  all  the  army  of  the  hea- 
ven. Ver.  5  ;  Heb.,  And  esJibit^  [see  shht,^  he  caused  to  cease,  put 
an  end  to,  took  aAvay,  he,  those,  Tcmrbn,  priests,  (Ges.  says,  "  hmr 
is  properly,  blackness,  and  as  a  concrete,  one  who  goes  about  in 
black  attii'e,  hence,  an  ascetic,  a  monk,  an  ecclesiastic,")  .  .  and  he^ 
those,  burning  incense  to  hoi,  to  sun  and  to  moon  and  to  the  twelve 
signs  of  the  Zodiac,  u,  yea,  or,  and,  to  all  (the)  army,  host,  of  these 
heavens :  Gr.,  And  katekause,  [the  same  verb  it  uses  in  v.  4,  for 
which  the  Douay,  Ital.,  and  E.  V.,  there  give,  he  burned,]  he  burn- 
ed those  Chomarim  [the  Heb.  word  unstranslated,]  .  .  .  and  thos'e 
burning  incense  to  the  Baal,  and  to  the  sun,  and  to  the  moon,  and 
to  those  mazouroth,  [neither  the  Hed.  Lex.,  nor  Donnegan,  gives 
this  word ;  the  Lexicon  of  Schrevelius  gives  it,  and  for  it  gives, 
celestial  signs ;  and  Groves's  Lex.  gives  it,  and  for  it  gives,  '  a 
name  given  to  certain  stars,']  celestial  signs,  hai,  yea,  or,  and,  to 
all  the  troops,  or,  forces,  of  the  heaven :  Ital.,  And  he  exterminated 
the  camarl  [untranslated,]  the  which  the  Kings  of  Judah  had  ordi- 
)j.ati,  ordained,  ordered,  ranged,  disposed  .  .  .  ;  he  exterminated 
also  those  that  made  perfumes  to  Baal,  to  the  sun,  to  the  moon, 
and  to  the  planets,  and  to  all  the  army  of  the  cielo  :  Douay,  And 
he  destroyed  the  soothsayers,  whom  the  Kings  of  Judah  had  ap- 
pointed to  sacrifice  .  .  .  ;  them  also  that  burnt  incense  to  Baal,  and 
to  the  sun,  and  to  the  moon,  and  to  the  twelve  signs,  and  to  all  the 
host  of  heaven :  E.  V,,  And  he  put  down  the  idolatrous  priests, 
whom  the  Kings  of  Judah  had  ordained  .  .  .  ;  them  also  that  burn- 
ed incense  to  .  .  .  and  to  the  planets,  and  to  all  the  host  of  heaven. 
1  Chron.  16:  26  ;  Heb.,  .  .  ic,  but,  Jehovah  (the)  heavens  made: 
Gr.,  heavens  [without   the  article]  made  :  Ital,,  but  the  Lord  hath 


508  THEOLOGY   OF   THE  BIBLE. 

made  the  heavens  :  Douay,  and  E.  V.,  but  the  Lord  made  th&  hea- 
vens. 16:31;  Gr.,  .  .  .  the  heaven  :  Douay,  Ital.,  and  E.  V.,  the 
heavens.  27  :  23  ;  Gr.,  ...  as  the  stars  of  the  heaven  :  Douay,  of 
heaven :  Ital.,  of  the  heaven  :  E.  V.,  of  the  heavens.  29  :  11  ;  Heb., 
I,  to,  thee,  Jehovah,  this  qdle,  magnitude,  and  this  povi^er,  and  this 
splendour,  and  this  completeness,  or,  perfection,  and  this  beauty ; 
for  all  in  (the)  heavens  and  in  (the)  earth  I,  to,  thee,  Jehovah,  who 
ruling  and  exalting  thyself^,  to,  all  /,  to,  head  :  Gr.,  To  thee  . .  . 
for  thou  of  all  the  [things]  in  the  heaven  and  upon  the  earth  rulest 
with  uncontrolled  sway:  Ital.,  To  thee,  O  Lord  (belongeth)  the 
largeness,  and  the  poAver,  and  the  glory,  and  the  eternity,  and  the 
majesty ;  for  all  that  (which  is)  in  cielo,  and  in  earth,  (is  thine)  ; 
thine,  O  Lord,  (is)  the  kingdom  ;  and  (thou  art)  he  that  exalteth 
thyself  at  head  above  every  thing :  Lat.,  and  Douay,  Thine,  O 
Lord,  is  magnificence,  and  power,  and  glory,  and  victory :  and  to 
thee  is  praise :  for  all  that  is  in  heaven,  and  in  earth  (is  thine) : 
thine  is  the  kingdom,  O  Lord,  and  thou  art  above  all  princes :  See 
E.  V. 

2  Chron.  2:6;  Gr.,  .  .  .  the  heaven,  kai,  yea,  the  heaven  of  the 
heaven  :  Ital.,  the  heavens,  and  the  heavens  of  the  heavens :  Douay, 
heaven,  and  the  heavens  of  heavens  cannot  contain  him  :  E.  V.,  the 
heaven,  and  heaven  of  heavens  cannot  contain  him.  Ver.  12  ;  Gr., 
.  . .  that  made  the  heaven  :  Ital.,  the  heaven:  Douay,  and  E.  V., 
heaven.  6:12;  Gr.,  .  .  .  and  spi-ead  asunder,  expanded,  the  hands 
of  him  eis,  to,  or,  towards,  the  heaven :  Ital.,  and  unfolded  the 
palms  of  his  hands  towards  the  cielo :  Douay,  and  lifting  up  his 
hands  towards  heaven  :  E.  V.,  and  spread  forth  his  hands  towards 
heaven.  6:18;  Gr.,  .  .  .  if  the  heaven  Am,  yea,  the  heaven  of  the 
heaven :  Ital.,  the  heavens,  and  heavens  of  the  heavens  cannot  con- 
tain thee :  Douay,  If  heaven  and  the  heavens  of  heavens  do  not 
contain  thee :  E.  V.,  heaven,  and  the  heaven  of  heavens  :  Margin, 
"  i.  e.,  the  outermost  and  loftiest  circle  of  creation." — Ed.  6:23; 
Gr,,  .  .  .  out  of  the  heaven :  Ital.,  from  the  heaven  :  Douay,  and 
E.  v..  Then  hear  thou  from  heaven.  Ver.  26  ;  Gr.,  on,  or,  at,  the 
to  shut  up  the  heaven:  Ital.,  the  cielo:  Douay,  If  the  heavens  be 
shut  up  :  E.  v..  When  the  heaven  is  shut  up,  and  there  is  no  rain. 
Ver.  27  ;  Gr.,  out  of  the  heaven  :  Ital.,  from  the  cielo  :  Douay,  and 
E.  v..  Then  hear  thou  from  heaven.  Ver.  30  ;  Heb.,  And  thou 
shalt  bear  [the  future  is  sometimes  used  for  the  imperative,  hear 
thou]  out  of,  or,  from,  these  heavens,  oat  of,  or,  from,  kun  sJiht  k, 
the  created,  or,  prepared,  constituted,  sabbath,  rest,  of  thee  :  Gr., 


'  THEOLOGY   OF   THE    BIBLE,  509 

.  .  .  out  of  the  heaven,  out  of  ready  preiDared,  suitable,  or,  fitting, 
du^elling  of  thee:  Ital.,  from  the  heaven,  stor^sa,  chamber,  abode, 
lodging,  of  thy  habitation :  Douay,  Hear  thou  from  heaven,  from 
thy  high  dwelling-(place)  :  E.  V".,  Then  hear  thou  from  heaven  thy 
dwelling-(place)  :  ver.  35  ;  Gr.,  .  .  .  out  of  the  heaven  :  Ital,  from 
the  heaven :  Douay,  Then  hear  thou  from  heaven :  E.  V.,  Then 
hear  thou  from  the  heavens  :  [giving  here,  from  the  heavens,  vi^here 
the  Gr.,  Lat.,  Douay,  and  Ital.,  are  the  same  as  in  v.  26,  and  other 
places,  where  the  E.V".  gives,  from  heaven.]  2  Chron.  7:13;  Gr., 
If  I  hold  fast  the  heaven  and  not  bd  rain :  Ital.,  the  heaven  :  Douay 
and  E.  Y.,  If  I  shut  up  heaven.  20  :  6  ;  Gr.,  God  in  heaven  above: 
Ital.,  in  the  heavens :  Douay,  and  E.  V.,  in  heaven.  28:9;  Gr., 
. .  .  even  to  the  heavens :  Ital.,  to  the  heaven  :  Douay,  up  to  hea- 
ven :  E.  v.,  reacheth  up  unto  heaven.  32  :  20,  Gr.,  and  cried  out 
eis,  to,  or,  towards,  the  heaven:  Ital.,  toward  the  clelo :  Douay,  and 
cried  out  to  heaven  :  E.  V.,  and  cried  to  heaven.  33  :  3  ;  Gr.,  .  .  . 
and  worshipped  all  the  army  of  the  heaven  :  Ital.,  all  the  army  of 
the  heaven  :  Douay,  and  E.V.,  all  the  host  of  heaven.  36  :  23 ;  Gr. 
. .  .  the  God  of  the  heaven:  Heb.,  .  .  .  God  of  these  heavens  :  Ital., 
God  of  the  heaven  :  Douay,  and  E.  V.,  God  of  heaven. 

Ezra  1:2;  Heb.,  .  .  .  Jehovah  God  of  these  heavens :  Gr.,  of 
the  heaven :  Ital.,  of  the  heaven :  Douay,  and  E,  V,,  of  heaven. 
5:11;  Gr., .  .  .  God  of  the  heaven:  Ital.,  of  the  heaven :  Douay, 
and  E.  V.,  of  heaven.  Ver.  12  ;  Gr.,  Ital,  Douay,  and  E.  V.,  the 
same.  In  these  two  verses  Ezra  uses  the  Chaldee  s/wiia,  for  s/wi- 
im.  In  6  :  9,  10  ;  7  :  12,  21,  23,  sJimia  is  used  ;  The  Gr.  in  each  is, 
.  .  .  the  God  of  the  heaven ;  the  Ital,  the  same :  Douay,  the  God  of 
heaven:  E.  V".,  the  same.  9:6;  Heb.,  shmim:  Gr.,  and  our  tres- 
pass is  grown  even  eis^  to,  or,  into,  the  heaven :  Ital,  the  heaven  : 
Douay,  unto  heaven :  E.  V.,  unto  the  heavens. 

Nehem.  1 :  4  and  5  ;  Gr., .  .  .  the  God  of  the  heaven  :  Ital,  the 
same  :  Douay,  and  E.  V.,  of  heaven.  9:6;  Heb.,  Thou  heua^  self, 
Jehovah  alone  of  thee,  thou  hast  made  these  heavens,  heavens  of 
these  heavens,  and  all  the  armies,  or,  hosts,  of  them  :  Gr.,  .  .  .  thou 
art  autos,  self,  Jcurios  alone,  thou  hast  made  the  heaven  and  the 
heaven  of  the  heaven,  &c. :  Ital,  Thou  alone  art  the  Lord ;  thou 
hast  made  the  heavens,  the  heavens  of  the  heavens,  and  all  the 
armies  of  them :  Douay,  Thou  thyself,  O  Lord,  alone,  thou  hast 
made  the  heaven,  and  the  heaven  of  heavens,  and  all  the  host 
thereof:  See  E.  V.  9  :  15  ;  Gr.,  bread  out  of  heaven:  Ital,  from 
the  heaven :  Douay,  and  E.  V.,  from  heaven.     Ver.  23  ;  Gr., .... 


510  THEOLOGY   OF  THE   BIBLE. 

Stars  of  the  heaven  :  Ital.,  tlje  same :  Douay,  and  E.  V.,  stars  of 
heaven.  Ver.  27  ;  Gr., .  .  .  out  of  heaven  of  thee  :  Ital,,  from  the 
heaven  :  Douay,  and  E.  V.,  from  heaven.  Ver.  28 ;  Gr., .  .  .  out  of 
heaven :  Ital.,  from  the  cielo :  Douay,  and  E.  V.,  from  heaven. 
Job  1:16;  Gr.,  .  .  .  fire  fell  out  of  the  heaven :  Ital.,  from  the 
heaven :  Douay,  and  E.  V.,  from  heaven.  9:8;  Gr.,  Ho,  who, 
having  stretched  the  heaven  alone  :  Ital.,  that  spreadeth,  or,  stretch- 
eth,  all  alone  the  heavens :  Douay,  Who  alone  spreadeth  out  the 
heavens :  E.  V.,  the  same,  with  which.  11:8;  Gr.,  Lofty  the  hea- 
ven :  Ital.,  (These  things  are)  the  loftiness  of  the  heavens :  Douay, 
(He  is)  higher  than  heaven  :  E.  V.,  (It  is)  high  as  heaven.  12:7; 
Gr., .  .  .  winged  of  heaven  [without  the  article :]  Lat.,  of  caelum  : 
Ital.,  of  the  heaven  :  Douay,  of  the  air:  E.  V.,  the  fowls  of  the  air. 
14 :  12  ;  Gr.,  .  .  .  the  heaven  :  Ital.,  heavens :  Douay,  and  E.V.,  the 
heavens:  15:  15;  Gr.,  heaven  [without  the  article:]  Lat.,  Douay, 
Ital.,  and  E.  V.,  the  heavens.  20  :  6  ;  Gr..  .  .  to,  or,  into,  heaven  : 
Lat.,  to  caelum  :  Douay,  to  heaven :  Ital.,  to  the  heaven :  E.  V.,  to 
the  heavens.  20  :  27  ;  Gr., .  .  .  the  heaven  :  Lat.,  Douay,  and  Ital., 
the  heavens  :  E.  V.,  The  heaven.  22  :  12 ;  Heb.,  Whether  not  God 
in  (the)  lofty  of  (the)  heavens?  seest  the  head  (for,  highest,  says 
Ges.)  of  the  stars  because  they  are  high  ?  [not  belongs  to  the  last 
clause  also.  Frequent  instances  of  such  construction  occur.  Gr., 
Whether  not  ho,  who,  [for,  he  who],  the  lofties  inhabiting  search- 
eth  ?  indeed  totis,  those,  in  hauglitiness  moving  humbleth  ?  [The 
Gr.  does  not  use  oura^ios  in  this  verse;  it  uses  the  lofties, instead:] 
Ital..  God  not  (is)  he  in  the  high  of  the  heavens  ?  he  vieweth  the 
top  of  the  stars  as,  or,  how,  they  are  eccelse,  high  :  [i.  e.,  probably, 
liigh  as  they  are,  or,  however  high  they  are :]  Lat.,  Whether  not 
thinkest  thou  that  God  higher  than  the  heavens  is,  et,  even,  or, 
and,  above  the  top  of  the  stars  is  lifted  up?  Douay,  Dost  not  thou 
think  that  God  is  higher  than  heaven,  and  elevated  above  the 
height  of  the  stars  ?  E.  V.,  (Is)  not  God  in  the  height  of  heaven  ? 
and  behold  the  height  of  the  stars,  how  high  they  are  !  [See  the 
Ital.  above.]  Job.  22  :  14 ;  Heb.,  Clouds  avail  to,  or,  for,  him,  and 
not  irae,  is  he  seen  (see  Ges.  rae'^o.  3,Pual),  and  hug,  (the)  sphere, 
or,  circle,  of  sJimim,  (the)  heavens,  he  goeth  along,  or,  through : 
Gr.,  .  .  and  not  is  he  seen,  and  circle  of  heaven  [without  the  article] 
he  traverseth  :  Lat.,  and  Douay,  The  clouds  are  his  covert,  and  he 
doth  not  consider  our  things,  and  he  walketh  about  the  poles  of 
heaven  ;  Lat.,  caeli,  of  (the)  heaven :  Ital.,  The  clouds  to  him  (are) 
a  hiding,  and  he   seeth  nothing,  and  he  walketh  through  the  tour 


THEOLOGY   OF  THE   BIBLE,  511 

of  the  heaven  :  E.  V.,  Thick  clouds  (are)  a  covering  to  him,  that  he 
seeth  not ;  and  he  walketh  in  the  circuit  of  heaven.  26 :  11 ;  Gr., 
Pillars  of  heaven  :  Ital., .  .  .  of  the  heavens:  Douay,  and  E.  V.,  The 
pillars  of  heaven  tremble.  26 :  13 ;  Gr.,  heaven :  Lat.,  Douay,  Ital, 
and  E.  V.,  the  heavens.  28  :  21 ;  Gr.,  .  .  .  Avinged  of  the  heaven  : 
Lat.,  of  (the)  heaven  :  Ital.,  of  the  heaven :  Douay,  and  E.  V.,  the 
fowls  of  the  air.  28  :  24 ;  For  he  the  liupo^  under,  heaven,  all  seeth, 
knowing  the  [things]  in,  or,  on,  the  earth,  all  Aor,  which,  they  have 
done  [impersonal,  for,  which  have  been  done]  :  Douay,  under  hea- 
ven :  Ital.,  For  he  looketh  to  the  extremity  of  the  earth,  he  seeth 
under  all  the  heavens :  E.  V.,  For  he  looketh  to  the  ends  of  the 
earth,  (and)  seeth  under  the  whole  heaven.  [See  the  Ital.,  and 
E.  V.  of  22  :  14,  before  given.]  35  :  5  ;  Gr.,  Look  eis,  to,  into,  or, 
at,  the  heaven  :  Ital.,  Look  upon  the  heavens :  Douay,  Look  up  to 
heaven :  E.  V.,  Look  into  the  heavens.  Ges.,  under  nht\  renders 
this,  look  at  the  heaven.  37:3;  Gr.,  under  all  the  heaven  :  Lat., 
he  regardeth,  or,  taketh  heed,  under  all  (the)  heavens :  Douay,  He 
beholdeth  under  all  the  heavens :  Ital.,  He  it  striketh  under  all  the 
heavens :  E.  V.,  He  directeth  it  under  the  whole  heaven.  Job  37  : 
18;  Heb.,  shhqim :  Ges.  renders  the  verse,  "  hast  thou  like  him 
spread  out  the  sJcy  Avhich  is  firm  like  a  molten  mirror  ?  "  38:29; 
Gr.,  .  .  .  hoar  frost  in  heaven :  Ital,  of  tlie  heaven  :  Douay,  the 
frost  from  heaven  :  E.  V.,  the  frost  of  heaven.  38  :  33 ;  Heb., 
Knowest  thou  (the)  definities,  or,  appointed  times,  of  (the)  heavens : 
Gr.,  .  .  .  tropas^  solstitial  points,  returns,  of  heaven  ?  Lat.,  the  suc- 
cession of  (the)  heaven  ?  Ital,  the  constituted  orders  of  the  hea- 
vens ?  Douay,  the  oi-der  of  heaven  ?  E.  V.,  the  ordinances  of  hea- 
ven? [The  Pleiades,  too,  are  spoken  of  in  v.  31.]  38  :  37;  Heb., 
Who  shall  enumerate  shhqim^  the  clouds,  (by  metonymy,  the  firma- 
ment of  heaven,  says  Ges.,)  in  wisdom,  m,  or,  the  bottles  of  the  hea- 
vens, &c. :  (Ges.,  under  nbl,  gives  '  the  bottles  of  heaven,'  i.  e.,  says 
he,  '  the  clouds,  a  metaphor  of  common  use  in  Arabic') :  Gr.,  indeed 
who  heaven  ei%  to,  into,  or,  upon,  earth  bend  down :  Lat.,  and 
Douay,  Who  can  declare  the  order  of  the  heavens,  and  the  har- 
mony of  heaven  who  can  make  to  sleep,  or  Lat.,  to  be  asleep  ?  Ital, 
Who  can  number  the  clouds  ?  and  who  put  down  the  barrels  of  the 
heaven  ?  E.  V.,  .  .  .  the  clouds  .  .  .  ,  or  who  can  stay  the  bottles  of 
heaven  ?  Margin,  '  who  can  cause  to  lie  down,'  &c. 

Ps.  2:4;  Gr.,  Who  dwelling  in  heavens  :  Lat.,  in  heavens,  or, 
(the)  heavens :  Douay,  He  that  dwelleth  in  heaven  :  Ital,  He  that 
sitteth  in  the  heavens :  E.  V".,  the  same.     8:1;  Heb.,  .  .  .   (the) 


512  THEOLOGY   OF   THE   BIBLE. 

splendour  of  thee  upon  (the)  heavens :  Gr.,  the  magnificence  of 
thee  upon  heavens :  Lat.,  thy  magnificence  upon  (the)  heavens : 
Ital.,  thy  majesty  upon  the  heavens :  Douay,  thy  magnificence  is 
elevated  above  the  heavens :  E.  V.,  Who  hast  set  thy  glory  above 
the  heavens.  8:3;  Gr.,  Wherefore  I  will  behold  the  heavens : 
Douay,  For  I  will  behold  thy  heavens :  Ital.,  and  E.  V.,  When  I 
consider  thy  heavens.  Ps.  8  :  8  ;  Gr.,  .  .  .  the  winged  of  the  hea- 
ven: Lat.,  and  Ital.,  of  the  heaven  :  Douay,  and  E.  V.,  of  the  air. 
11:4;  Heb.,  Jehovah  in  the  spacious,  or,  lofty,  of  (the)  holiness  of 
him,  [poetically  for  the  heavens,]  Jehovah  in  (the)  heavens  ksa. 
(the)  lofty  seat — covered  with  a  canopy  (so  given  by  Ges.)  of 
him :  eyes  of  him  see,  eyelids  of  him  search  out,  or,  examine,  sons 
of  men  :  Gr.,  in  heaven  :  Ital,,  The  Lord  (is)  in  the  temple  of  his 
holiness ;  the  seat  of  the  Lord  (is)  in  the  heavens :  Douay,  The 
Lord  (is)  in  his  holy  temple,  the  Lord's  throne  (is)  in  heaven :  E.V., 
the  same.  14:2;  Gr.,  .  .  .  out  of  the  heaven  :  Lat.,  out  of  (the) 
caelum :  Ital.,  from  the  cielo :  Douay,  and  E.  V.,  from  heaven. 
18:  9;  Gr.,  .  .  .  heaven:  Lat.,  (the)  heavens:  Ital.,  Douay,  and 
E.  v.,  the  heavens.  18  :  13;  Gr.,  .  .  .  thundered  ou.t  of  heaven: 
Lat.,  out  of  caelum:  Ital.,  in  the  cielo  :  Douay,  from  heaven  :  E.V., 
in  the  heavens.  19 :  1  ;  Gr.,  These,  or,  the,  heavens:  Lat,,  (the) 
heavens :  Ital,  Douay,  and  E.  V.,  The  heavens.  19:6;  Gr.,  From 
extremity  of  the  heaven  the  march,  or,  excursion,  of  him;  Jcai,  yea, 
the  end  of  him  even  to  extremity  of  the  heaven :  Ital.,  His  way  out 
(is)  from  one  extremity  of  the  heavens,  and  his  tour  (reacheth)  even 
to  the  (other)  extremity  :  Douay,  His  going  out  (is)  from  the  end 
of  heaven,  and  his  circuit  even  to  the  end  thereof:  E.  Y.,  from  the 
end  of  heaven,  &c.  20  :  6  ;  Heb.,  ...  he  will  answer  him  from  the 
heavens  of  (the)  holiness  of  him:  Gr.,  out  of  heaven  holy  of  him: 
Ital.,  from  the  heaven  of  his  holiness :  Lat.,  Douay,  and  E,  V.,  from 
his  holy  heaven  :  Margin,  from  the  heaven  of  his  holiness.  33  :  6  ; 
Heb.,  6,  by,  (a)  word  of  Jehovah  (the)  heavens  were  fabricated  :  ?/, 
yea,  by  ru-ach  (a)  breath,  of  (the)  mouth  of  him  all  (the)  army,  or, 
host,  of  them :  Gr.,  the  heavens  were  rendered  firm,  Jcai,  yea,  by  the 
pneuma  of  the  mouth  of  him  :  Lat.,  (the)  heavens  j^rma^i  sunt,  were 
made  firm,  or,  hardened,  e%  even,  by  the  spiritus  of  his  mouth :  Dou- 
ay, By  the  word  of  the  Lord  the  heavens  were  established,  and  all  the 
power  of  them  by  the  spirit  of  his  mouth :  Ital,,  The  heavens  are 
l)een  made  by  the  word  of  the  Lord,  and  all  the  army  of  them  by 
the  soffio,  breath,  of  his  mouth :  E.  V.,  By  the  Avord  of  the  Lord 
were  the  heavens  made  ;  and  all  the  host  of  them  by  the  breath  of 


THEOLOGY   OF   THE   BIBLE.  51  ^ 

his  mouth.  33  :  13  ;  Gr.,  Out  of  heaven  :  Lat.,  Out  o^i  caelum,  (the) 
heaven :  Ital.,  from  the  heaven  :  Douay,  and  E.  V.,  from  heaven. 
36:5;  Gr.,  ...  in  the  heaven,  .  .  .  even  to  the  clouds :  Ital.,  to  the 
heaven,  .  .  even  to  the  clouds :  Douay,  in  heaven,  .  .  to  the  clouds : 
E.  v.,  in  the  heavens, .  .  unto  the  clouds.  50:4;  Heb.,  he  will  call 
to  these  heavens  above  and  to  this  earth  to  din,  judge,  judge  the 
cause  of,  defend  the  right  of,  (the)  people  of  him :  Ges.,  under  din 
cites  Prov.  31  :  9;  where  the  Heb.  din  is  used;  and  he  renders, 
judge  the  poor  and  needy  :  the  Douay  there  gives,  do  justice  to  the 
poor  and  needy :  Ital.,  do  just,  or,  right,  to,  &c. :  E.  V.,  plead  the 
cause  of  the  poor  and  needy.  Ges.  says,  "  As  the  ideas  of  ruling 
and  judging  are  in  practice  closely  connected  in  the  East,  so  also 
are  they  closely  connected  in  the  languages  ;"  citing  Gen.  49  :  IC, 
where  din  is  used,  and  Ges.  renders,  "  Dan  shall  judge  [i.  e.,  rule] 
his  people  ;"  and  he  cites  this  v.  Ps.  50  :  4  ;  and  Gen.  30  :  6  ;  where 
din  is  used,  and  he  renders,  in  that  v.  "  God  has  judged  my  cause," 
and  Jer,  5:28;  where  the  Heb.  is,  dbri,  (the)  words,  or,  deeds,  of 
bad,  or,  evil,  din,  they  judge ;  they  have  not  dnii,  [from  the  verb 
di7%\  judged,  din  [noun]  (the)  judgment,  or,  cause,  of  (the)  orphan ; 
u,  yet,  they  are  prospered,  ?/,  yea  mshphth,  (the)  judgment,  or, 
cause,  of  the  poor,  or,  oppressed,  they  judge,  or  defend,  not;  and 
Jer.  22 :  16;  where  the  Heb.  is,  c?^  [for  din,t\\Q,  noun]  din  [the 
verb],  the  judgment,  or  cause,  he  judged,  or  defended,  of  oppressed 
and  poor:  Ges.  renders  this,  "  he  has  judged  the  cause  of  the  poor 
and  needy ;  "  and  Jer.  30 :  13  ;  where  the  Heb.  is,  ain,  not  (is)  dn 
dill,  to  judge,  or  defend,  (the)  judgment,  or  cause,  of  thee.  See 
these  verses  in  the  E.  V.  And  the  rulers  of  the  Hebrews  next 
after  Joshua  were  called  Judges.  So  that  to  judge,  in  such  con- 
nection, means,  to  rule.  The  Gr.  of  Ps.  50  :  4  is.  He  will  call  to 
the  heaven  above  and  the  earth  diakrinai,  to  discriminate,  decide, 
(judicially,  says  Donnegan)  the  people  of  him  :  Lat ,  He  will  call 
to  (the)  caelum  above,  or,  of  upward,  and  the  earth,  to  discern  (me- 
taphor., says  Ainsworth,  to  judge,  or  determine)  his  people :  Ital., 
he  will  cry  from  high  to  the  cielo,  and  to  the  earth,  to  judge  his 
people  :  Douay,  He  shall  call  heaven  from  above,  and  the  earth,  to 
judge  his  people :  E.  V.,  He  shall  call  to  the  heavens  from  above, 
and  to  the  earth,  that  he  may  judge  his  people.  [Kot  at  all  the 
sense.]  Ps.  53:2;  Gr.,  .  .  .  out  of  the  heaven :  Lat.,  out  of  (the) 
caelum:  Ital.,  from  the  cielo:  Douay,  and  E.  V.,  from  heaven. 
57  :  3  ;  Gr.,  .  .  .  out  of  heaven :  Ital.,  from  the  cielo :  Douay,  and 
E.  v.,  from  heaven.     57:  5;  Heb.,  Lift  thyself  up,  or,  be  lifted 


514  THEOLOGY   OF   THE   BIBLE. 

up,  ol,  upon,  these  heavens  :  Gr.,  Be  lifted  up  epi,  upon,  these  hea- 
vens :  Lat.,  super,  upon,  (the)  heavens  :  Ital.,  sopra,  upon,  the  hea- 
vens :  Douay,  Be  thou  exalted,  O  God,  above  the  heavens :  E.  V., 
the  same.  57  :  10 ;  Gr.,  .  .  .  even  to  the  heavens, .  .  .  even  to  the 
clouds.  57  :  11 ;  Heb.,  be  lifted  up  ol,  upon,  (the)  heavens  aleim, 
Gods,  [for  God,]  ol,  upon,  all  this  earth  (the)  splendour  of  thee: 
Gr.,  .  .  .  upon  the  heavens :  Lat.,  upon  (the)  heavens :  Ital.,  upon 
the  heavens  :  Douay,  and  E.  V.,  above  the  heavens.  68:8;  Heb., 
shmim,  [always  plural,  as  well  where  the  Gr.  is  in  the  singular  as 
where  the  Gr.  is  in  the  plural],  (the)  heavens :  Gr.,  the  heavens. 
68  :  33  ;  Heb.,  to  him  that  rideth  as  on  horseback,  or,  as  in  a  cha- 
riot, upon  (the)  heavens  of  (the)  heavens  qdm,  of  the  eastern  quar- 
ter. Gr,,  epi,  upon,  the  heaven  of  the  heaven  at  the  rising  of  the 
sun  :  Lat,,  svper,  upon,  (the)  heaven  of  (the)  heaven  at  the  East : 
Douay,  who  mounteth  above  the  heaven  of  heavens,  to  the  east : 
Ital.,  To  him  that  cavalca,  rideth  on  horseback,  sopra,  uj)on,  the 
heavens  of  the  heavens  eternal :  E.  V.,  To  him  that  rideth  upon 
the  heavens,  (which  were)  of  old.  69:  34;  Gr.,  the  heavens :  Lat., 
(the)  heavens :  Douay,  and  Ital.,  the  heavens :  E.  V.,  the  heaven 
[in  the  singular.]  73  :  9  ;  Gr,,  They  have  set  eis,  to,  heaven  the 
mouth  of  them:  Lat.,  to  caelum:  Ital,,  within  al  cielo,  to  the  hea- 
ven :  Psalter  version.  For  they  stretch  forth  their  mouth  unto  the 
heaven  :  Douay,  They  have  set  their  mouth  against  heaven  :  E,  V., 
They  set  their  mouth  against  the  heavens.  73  :  25  ;  Heb.,  What 
to  me  in  (the)  heavens,  u,  yea,  equally  with  thee  not  have  delight- 
ed I  in  (the)  earth  :  Gr,,  What,  indeed,  to  me  exists  in  the  heaven, 
km,  yea,  in  comparison  with  thee  what  have  I  desired  epi,  upon, 
the  earth  ?  Lat,,  What,  indeed,  to  me  is  in  (the)  caelum,  and  in  com- 
parison of  thee  what  have  I  desired  super,  upon,  (the)  earth  ?  Dou- 
ay, For  what  have  I  in  heaven  ?  and  besides  thee  what  do  I  desire 
upon  earth  ?  Ital,,  Who  (is)  for  me  in  cielo,  the  heaven,  air,  sky, 
(but  thee  ?]  I  do  not  desire  (other)  than  thee,  upon  earth :  E.  V., 
Whom  have  I  in  heaven  (but  thee  ?)  and  (there  is)  none  upon  earth 
(that)  I  desire  besides  thee,  76  :  8  ;  Gr.,  out  of  the  heaven  :  Ital., 
dal  cielo,  from  the  heaven  :  Douay,  and  E.  V.,  from  heaven,  Ps. 
77  :  17  ;  Heb.,  shhqim:  Gr.,  the  clouds:  Douay,  the  clouds  :  Ital., 
the  heavens:  E.  V.,  the  skies.  77:  18;  Heb,,  (A)  voice  of  [the] 
thunder  of  thee  in  the  wheel ;  those  lightnings  in  rqim  [for  rqioini], 
((the)  spread  out  firmament  of  heaven,  (the)  habitable  globe  moved, 
or,  disturbed ;  u,  yea,  trembled  this  earth :  Gr.,  (A)  voice  of  the 
thunder  of  thee  in  the  troclio,  wheel,  circle  :  Ital.,  The  sound  of  thy 


THEOLOGY   OF   THE   BIBLE.  515 

thunder  (was)  through  the  giro^  tour,  &e. :  Douay,  The  voice  of 
thy  thunder  in  a  wheel :  E.  V.,  The  voice  of  thy  thunder  (was)  in 
the  heaven.  78:  23,  and  24;  Gr.,  of  heaven,  in  each:  Ital.,  del 
cielo,  of  the  heaven,  in  each :  Douay,  and  E.  V.,  of  heaven,  in  each. 
78  :  26  ;  Heb.,  iso,  he  removed,  or,  took  away,  qdim,  (the)  eastern 
quarter,  from  (the)  heavens,  and  urged  on  in  the  might  of  it  tim7i, 
the  southern  qu.irter :  Ges.,  under  qdim,  says,  "  the  eastern  quarter 
is  used  poetically  for  the  fuller  ru-ach  qdim^  [breath  of  the  eastern 
quarter],  east  wind,"  citing  Job  27  :  21 ;  Ps.  48:  7  ;  Isai.  27  :  8  ; 
Jer.  18:  17;  Ezek.  27:  26.  [In  Job  27:  21,  the  Heb.  has  only 
qdim :  Lat.,  ventns,  wind,  burning  :  Douay,  A  burning  wind  :  Ital., 
The  wind  east :  E.  V.,  The  east  wind.  In  Ps.  48  :  7,  the  Heb.  has 
ru-ach  qdim,  breath  of  eastern  quarter :  Gr.,  (a)  pneuma,  breath, 
violent :  Lat.,  a  sjjiritus,  breath,  vehement :  Douay,  with  a  vehe- 
ment wind:  Ital.,  by  the  vento,  wind,  east :  E.V,,  with  an  east  loind. 
In  Isai.  27:8,  the  Heb.  has,  ru-ach,  (the)  breath,  of  him  which 
heavy  in  day  of  qdiin,  eastern  quarter :  The  Gr.  gives  j:)neum,a  for 
ru-ach,  and  pneuma  of  anger,  for  qdim :  The  Lat.  gives  spiritus, 
breath,  durus,  hard,  stiff,  rough,  for  qdim :  Douay,  his  severe  spirit: 
Ital.,  ...  he  (it)  hath  chased  with  his  wind  impetuous,  in  day  of 
the  loind  east :  E.  V.,  ...  he  stayeth  his  rough  wind  in  the  day  of 
the  east  wind.  In  Ezek.  27:  26,  the  Heb.  has  ru-ach  qdim:  Gr,, 
the  pneum-a,  breath,  of  the  south  :  Lat.,  ventus  south  :  Douay,  the 
south  wind :  Ital.,  the  wind  east :  E.  V.,  the  east  wind.  Under 
timn,  the  southern  quarter,  Ges.  says,  "  poetically  for  the  south 
wind."  The  Gr,  of  Ps.  78  :  26,  (the  Heb.  of  which  is  above  given) 
is,  He  transported,  or,  carried  away,  the  south  wind,  from,  or,  out 
of,  heaven  [without  the  article],  and  brought  on  in  the  power  of  it 
Liba :  Lat.,  He  transferred  the  south  wind  from  caelum  .  .  .  the 
south-west :  Douay,  He  removed  the  south  wind  from  heaven :  and 
by  his  power  brought  in  the  south-west  wind  :  Ital.,  he  caused  levare, 
to  lift,  or,  he  took  away,  nel  cielo,  in  the  heaven,  the  east  wind, 
and  in  its  force,  or,  power,  he  brought  in  the  south  wind  :  [This  is 
the  rendering  of  the  Ital. ;  it  might  also  be  rendered,  by  his  power:] 
E.  v.,  He  caused  an  east  wind  to  blo\v  in  the  heaven :  and  by  his 
power  he  brought  in  the  south  wind :  [a  senseless  verse,  taken  partly 
from  the  Ital.,  but  giving  a  wrong  sense  to  the  Ital.  verb  leoare  ; 
and  partly  from  the  Douay,  'by  his  power.']  79  :  2  ;  Gr.,  to  the 
winged  of  the  heaven  :  Lat.,  of  cmluin :  Ital.,  del  cielo,  of  the  hea- 
ven :  Douay,  the  fowls  of  the  air :  E.  V.,  the  fowls  of  the  heaven. 
80  :  14  ;  Heb.,  God  of  ishaut,  [plural  of  tsha,  which  we  have  had 


516  THEOLOGY    OF   THE   BIBLE. 

several  times]  (tLe)  armies,  hosts,  [of  the  heavens],  turn  thyself 
now,  or,  I  pray  thee,  look  from  (the)  heavens  :  Gr,,  out  of  heaven : 
Lat,,  out  of  caelum  :  Ital.,  dal  cielo,  from  the  heaven  :  Douay,  and 
E.  v.,  from  heaven.  85  :  11 ;  Gr.,  out  of  the  heaven :  Lat.,  out  of 
caelutn :  Ital.,  dal  clelo :  Douay,  and  E.  V.,  from  heaven.  89  :  2  ; 
Heb.,  ...  to  hidden  time  benignity  shall  be  restored,  or,  rebuilt,  of 
(the)  heavens,  [i,  e.,  benignity  shall  be  restored,  or,  rebuilt,  to, — 
during — the  hidden  time  of  the  heavens, — as  long  as  the  heavens 
shall  last],  tkn,  poised,  set  up,  (the)  firmness,  or,  faithfulness  (in 
fulfilling  promises,  says  Ges.,  under  amune)  of  thee  on, — upon — 
them :  Gr.,  on, — upon — the  heavens :  Lat.,  at,  within,  or,  in, 
(the)  heavens  :  Douay,  Mercy  shall  be  built  up  for  ever  in  the  hea- 
vens :  thy  truth  shall  be  prepared  in  them :  Ital.,  The  (thy)  be- 
nignity, or,  goodness,  shall  be  stable  for  ever ;  thou  hast  stayed, 
or,  rested,  the  thy  truth  upon  the  heavens  :  E.  V.,  Mercy  shall  be 
built  up  for  ever  ;  thy  faithfulness  shalt  thou  establish  in  the  very 
lieavens.  [The  E.  V.,  follows  the  Ital.,  division  of  the  verse.  The 
Heb.  of  the  verse  is  an  allusion,  it  seems  to  me,  to  the  rainbow, 
which  elsewhere  also  is  spoken  of  as  the  bow  of  promise,  and  which 
is  from  time  to  time  restored,  rebuilt,  upon  the  heavens.  When 
one  Heb.  noun  follows  or  is  connected  with  anothei*,  the  last  noun 
is  in  the  genitive  by  position.  In  this  verse  the  noun  shmim,  is 
connected  either  with  titne  or  with  benignity.  I  think  it  plain  that 
its  connection  is  with  the  noun  time  /  and  that  the  true  rendering- 
is,  to,  or,  during,  the  hidden  time  of  (the)  heavens.]  89:5;  Gr., 
the  heavens :  Lat.,  (the)  heavens :  Douay,  Ital.,  and  E.  V.,  the  hea- 
vens :  89  :  6  ;  Heb.,  For  what  in  shhq,  the  sky,  (used  by  metonymy, 
for  the  firmament  of  heaven,  says  Ges.)  shall  be  compared  to  Jeho- 
vah, shall  be  likened  to  Jehovah  in  hni  allm,  sons  of  heroes,  or, 
mighty  ones,  [i.  e.,  in  heroes,  or,  mighty  ones :]  Gr.,  ...  in  clouds 
[for  shhq},  ...  in  sons  of  God  :  [al  is  both  mighty  one,  and  God  : 
alhn  is  the  plural  of  al :  alevm  is  also  plural,  but  is  uniformly  ren- 
dered God  :  alewi  is  wrongly  rendered  gods  in  the  Gr.,  Lat.,  Ital., 
Douay,  and  E.  V.,  of  Exod.  20 :  3.]  The  Lat.  in  Ps.  89  :  6,  has,  in 
(the)  clouds, ...  in  (the)  sons  of  God :  Douay,  in  the  clouds  .  .  . 
among  the  sons  of  God  :  Ital.,  For  who  (is)  oielcielo,  in  the  heaven, 
sky, .  .  .  among  the  sons  of  the  Possenti,  powerful  ?  E.  V.,  in  the 
heaven,  .  .  .  among  the  sons  of  the  mighty.  Ps.  89:  29;  Gr., .  . . 
as  the  days  of  the  heaven:  Ital.,  del  cielo,  of  the  heaven:  Douay, 
andE.  Y.,  of  heaven.  89:  36,  37;  Heb.,  seed  of  him  [David]  to 
hidden  time  shall  be, — exist ;  and  ksa,  (the)  seat  lofty  and  covered 


THEOLOGY   OF  THE   BIBLE.  517 

(witt  a  canopy,  says  Ges.)  of  him  as  (the)  sun  in  sight  of  me :  v. 
37,  u,  yea,  (as  the)  witness  [the  moon]  in  shhq,  the  firmament  of 
heaven:  Gr.,  v.  37,  And  as  the  moon  it  shall  be  maintained,  or, 
renewed,  to  the  age  of  man,  or  a  very  long  period ;  kai,  yea,  as 
that  witness  in  heaven  faithful:  Ital.,  v.  37,  That  shall  be  stable 
perpetually  as  the  moon ;  and  (of  this)  there  is  the  witness  faith- 
ful '))el  cielo,  in  the  heaven :  Douay  and  E.  V.,  in  heaven.  96 :  5  ; 
Gr.,  made  the  heaven.  Ps.  93 :  2 ;  Heb.,  nkwi^  created,  or,  pre- 
pared, ksa,  (the)  the  seat  lofty  and  covered  (with  a  canopy,  says 
Ges.,)  of  thee  [equivalent  to  the  figurative  language.  He  that  sitteth 
in  the  heavens,  in  Ps.  2:4;  and,  Heb.,  These  heavens  ksa,  (the) 
seat  lofty  and  covered  with  a  canopy,  of  me,  in  Isai.  66  :  1,]  maz, 
long  since ;  fi'om  hidden  time  thou  :  Gr.,  prepared,  or,  fitting,  suit- 
able, the  thronos,  seat,  chair  of  state,  of  thee  from  then,  &c. :  Lat., 
Prepared,  or,  fitted,  thy  sedes,  seat,  from  then :  Ital.,  thy  trono, 
seat,  (is  )firm,  &c. :  Douay,  Thy  throne  is  prepared  of  old:  E.  V., 
Thy  throne  (is)  established  of  old :  the  Margin,  for  '  of  old'  gives 
'  from  them  ; '  [Not  at  all  the  sense.  We  thus  see,  that  the  Douay 
and  E.  V.  word  throne  means,  a  seat,  a  chair  of  state.  And  in  Job 
26  :  9,  we  have,  Heb.,  mahz^  covering  (the)  face  of,  the  seat  lofty 
and  covered  (Ges.  for  ksa^  adds,  with  a  canopy,  or,  hanging),  spread- 
ing out  upon,  or,  over,  it  (a,  or,  the)  cloud  of  him,  or,  it :  shewing 
that  the  heavens  are,  in  Scripture  language,  the  seat  lofty,  &c.,  of 
Jehovah]  :  Gr.,  Who  exercising  power  over  face  of  thronos^  seat, 
chair  of  state,  spreading  out  upon,  or,  over,  it  cloud  of  him, 
or,  it :  Lat.,  Who  holdeth  back  (the)  face  of  his  solium^  seat  of  state, 
{et^  inserted,  yea)  spreadeth  out  upon,  or,  over,  it  his,  or,  its  cloud  : 
Ital.,  He  covers  the  superficies  of  the  (his)  trono,  seat,  he  scatters, 
or,  expands,  his  clouds  upon,  or,  over  it :  Douay,  He  withholdeth 
the  face  of  his  throne,  (and)  spreadeth  his  cloud  over  it :  E.  V.,  He 
holdeth  back  the  face  of  his  throne,  (and)  spreadeth  his  cloud  upon 
it.  96:  11;  Gr.,  the  heavens.  102:  19;  Heb.,  ^^*,  that,  eshqijoh, 
he  hath  lain  out  over  (hence,  says  Ges.,  to  look  forth)  from  (the) 
lofty  of  (the)  holiness  of  him,  Jehovah  from  (the)  heavens  to  (the) 
earth  hath  looked  :  Gr.,  hoti,  that,  he  hath  stooped  forward  out  of 
the  elevation  holy  of  him,  kurios  out  of  heaven  uj^on  the  earth  hath 
looked :  Lat.,  He  hath  viewed  out  of  his  holy  excelso,  lofty,  .  .  .  out 
oi caelum  upon  (the)  earth  hath  looked:  Ital.,  For  he  will  have 
viewed  from  the  high  place  of  his  holiness  :  for  the  Lord  will  have 
beheld  dal  cielo,  from  the  heaven,  towards  the  earth  :  Douay,  For 
he   hath   looked  down  from  the   height  of  his  sanctuary:    from 


518  THEOLOGY   OF  THE   BIBLE. 

heaven  the  Lord  hath  looked  upon  the  earth :  E.  V.,  the  same. 
102  :  25  ;  Gr.,  the  heavens.  103  :  11 ;  Gr.,  the  heaven  :  Ital.,  icieli, 
the  heavens :  Douay,  and  E.  V.,  heaven.  104 :  2  ;  Gr.,  the  heaven : 
Ital.,  the  cielo :  Douay,  the  heaven  :  E.  V.,  the  heavens.  104  :  3  ; 
Heb.,  ....  he,  that,  or,  who,  setteth  clouds  chariots  of  hira, 
he,  that,  or,  who,  goeth  along  ol,  upon,  wings  of  ru-aoh,  (the) 
breath,  for,  wind  :  Gr.,  epi,  upon,  wings  anemon  of  winds  :  Douay, 
who  walketh  upon  the  wings  of  the  winds  :  Ital.,  sojyra,  upon,  the 
wings  of.the  wind  :  E.  V.,  the  same.  104  :  12  ;  Gr., .  .  .  the  wing- 
ed of  the  heaven  :  Ital.,  del  cielo  :  Douay,  of  the  air :  E.  V.,  of  the 
heaven.  105  :  40 ;  Gr., .  .  ,  bread  of  heaven  :  Ital.,  del  cielo :  Dou- 
ay, and  E.  V.,  of  heaven.  107  :  26  ;  Heb.,  For  great  mol,  from 
upon,  (the)  heavens  the  benignity  of  thee,  zc,  yea,  even  to  shhqim, 
(the)  clouds,  or,  the  firmament  of  heaven  [as  we  have  seen]  :  Gr., 
.  .  .  even  to  the  heavens :  Douay,  to  the  heavens  :  Ital.,  al  cielo : 
E.  v.,  to  the  heavens :  108  :  4 ;  Gr.,  .  .  .the  heavens,  .  .  the  clouds : 
Ital.,  upon  the  heaven  :  Lat., .  .  .  upon  the  heavens :  Douay,  and 
E.  v.,  above  the  heavens.  108  :  5  ;  Gr.,  upon  the  heavens  :  Lat., 
upon  (the)  heavens :  Ital.,  upon  the  heavens :  Douay,  and  E.  V., 
above  the  heavens.  113:  4;  Heb.,  ol,  upon,  these  heavens  (the) 
sj)lendour,  or,  glory,  of  him  :  Gr.,  upon  these  heavens:  Ital.,  sopra, 
upon,  the  heavens  :  Lat.,  super,  upon,  (the)  heavens  :  Douay,  (and) 
his  glory  above  the  heavens :  E.  V.,  the  same.  113 :  6  ;  Gr.,  in  the 
heaven  :  Ital.,  That  vieweth  to  bottom  in  cielo,  the  heaven,  air,  sky, 
and  in  earth :  Douay,  looketh  down  on  the  low  things  in  heaven 
and  in  earth:  E.V.,  who  humbleth  (himself)  to  behold  (the  things 
that  are)  in  heaven  and  in  earth.  115  :  3  ;  Gi\,  ...  in  the  heaven  : 
Douay,  in  heaven  :  Ital.,  in  the  heavens  :  E.V.,the  same.  115  :  15  ; 
Gr.,  who  made  the  heaven  :  Ital.,  il  cielo,  the  heaven  :  Douay,  and 
E.  v.,  heaven.  115  :  16  ;  Gr.,  the  heaven  of  the  heaven:  Ital.,  As 
al  cielo,  to  the  heaven,  il  cielo,  the  heaven,  (is)  for  the  Lord : 
Douay,  the  heaven  of  heaven  is  the  Lord's :  E.  V.,  The  heaven, 
(even)  the  heavens,  (are)  the  Lord's.  119:  89;  Heb.,  To  hidden 
time,  Jehovah,  dhr,  (the)  word,  or,  promise,  of  thee  is  set  in 
(the)  heavens :  [rainbow]  :  Gr.,  ...  in  the  heaven  :  Lat.,  For  ever, 
O  Lord,  thy  word,  or,  saying,  abideth, — remaineth — in  (the)  cae- 
lum: Ital.,  O  Lord,  thy  word  (is)  in  eternal:  it  is  stable  ne'  cieli^ 
in  the  heavens :  Douay,  standeth  firm  in  heaven :  E.  V.,  is  settled 
in  heaven.  121  :  2  ;  Gr.,  .  .  .  made  the  heaven  :  Ital.,  il  cielo,  the 
heaven  :  Douay,  and  E.  V.,  heaven.  123  :  1  ;  Heb.,  .  .  .  he,  that, 
or,  who,  art,  seated  h,  at,  on,  or,  in,  (the)  heavens  :  Gr.,  ei),  at,  on, 


THEOLOGY    OF   THE   BIBLE. 


519 


or  iu,  the  heaven  :  Douay,  who  dwellest  in  heaven  :  Ital,,  n^  cieli, 
upon,  or,  in,  the  heavens:  E.  V.,  the  same.  124  :  8  ;  Gr., .  .  .  the 
having  made  the  heaven:  Ital.,  ^7  cie^o,  the  heaven,  &a  :  Douay, 
and  E.  V.,  heaven.  134  :  3  ;  Gr.,  Ital.,  Douay,  and  E.  V.,  same  as 
in  the  last  verse.  135  :  6  ;  Gr,,  in  the  heaven  :  Ital.,  in  cielo,  [with- 
out the  article,  cielo  is  defined,  the  heaven,  air,  sky]  :  Lat.,  in  (the) 
caelum  :  Douay,  and  E.  V.,  in  heaven.  136  :  5  ;  Gr., .  .  .  made  the 
heavens :  v.  8,  9,  E.  V.,  the  sun  .  .  .  the  moon  and  stars.  136  :  26 ; 
Gr., ...  to  the  God  of  the  heaven  :  Ital.,  de'  cieli,  of  the  heavens : 
Douay,  and  E.  V.,  of  heaven.  139  :  8  ;  Pleb.,  Though  I  ascend  (the) 
heavens:  Gr., Though  I  ascend  into  the  heaven:  Ital.,  in,  to,  o\\ 
upon,  cielo  [without  the  article] :  Douaj",  and  E.  V,,  If  I  ascend  in- 
to heaven  :  144  :  5  ;  Gr.,  Bend  down  heavens  of  thee  :  Ital.,  Bring 
down  the  thy  heavens  :  Douay,  Bow  down  thy  heavens  :  E.V.,  thy 
heavens.  144  :  1 ;  Gr.,  send  out  the  hand  of  thee  out  of  height : 
[equivalent  to,  out  of  the  heavens]  :  Ital.,  from  high  :  Douay,  from 
on  high:  E.  V.,  from  above.  146  :  6  ;  Gr.,  The  having  made  the 
heaven :  Ital.,  il  cielo,  the  heaven :  Douay,  and  E.  V.,  heaven. 
147:8;  Gr.,  who  surroimdeth,  encloseth,  the  heaven  in  clouds: 
Ital.,  Douay,  and  E.  V.,  the  heaven.  148:  1  ;  Heb.,  Celebrate  Je- 
hovah, celebrate  Jehovah  vin,  of,  (for,  the  author  of,  says  Ges.),  or, 
out  of,  these  heavens,  celebrate,  him,  b,  on,  [i.  e.,  him  who  is  on] 
the  lofties, — the  heights :  Gr.,  Laud  the  Jcurios  eh,  of,  or,  on  ac- 
count of,  or,  from  out  of,  these,  or,  the,  heavens.  In  v.  3,  the  sun, 
moon  and  stars  are  called  upon  to  praise  him  :  v.  1  means  the  same, 
— the  heavens  are  called  upon  to  celebrate  him.  And  Ps.  148 :  4  is  : 
Gr.,  Praise  him  the  heavens  of  the  heavens  and  the  water  which  over- 
head of  the  heavens,  i.  e.,  the  water  which  of  the  heavens  overhead: 
Lat.,  (the)  heavens  of  the  heavens  and  all  the  waters  which  sujjer, 
upon,  the  heavens  (are)  :  Douay,  Praise  him  ye  heavens  of  heavens : 
and  the  waters  that  (are)  above  the  heavens  :  Ital.,  heavens  of  the 
heavens ;  and  (ye)  waters  that  (be)  sopra,  upon,  the  cielo  [in  the 
singular] :  E.  V., .  .  ye  heavens  of  heavens,  and  ye  waters  that  (be) 
above  the  heavens.  Ver.  13;  Heb.,  Let  them  praise  the  name  of 
Jehovah,  ki,  that,  be  set  on  high  (the)  name  of  him  alone  of  him, 
the  splendour  of  him  ol,  upon,  earth  and  heavens  :  Gr.,  upon  earth 
and  heaven  :  Ital.,  his  majesty  (is)  sopra,  upon  the  earth,  and  (sopra) 
il  cielo,  the  heaven  :  Lat.  super,  upon,  (the)  heaven  and  (the)  earth : 
Douay,  above  heaven  and  eai'th :  E.  V., .  .  .  for  his  name  alone  is 
excellent ;  his  glory  [is]  above  the  earth  and  heaven. 

Prov.  8:27;  Gr.,  .  .  .  the  heaven  :  Lat.,  Douay,  Ital.,  and  E.V. 


520  THEOLOGY   OF    THE   BIBLE. 

the  heavens.  8 :  28  ;  Gr.,  the  springs,  or,  fountains,  which  under 
heaven:  Lat.,  and  Douay,  the  fountains  of  waters:  Ital.,  the  foun- 
tains of  the  abyss  :  E.V.,  the  fountains  of  the  deep  :  the  Heb.  word 
here  is  teum,  abyss.  25  :  3  ;  Gr.,  heaven  high :  Douay,  The  hea- 
ven above  :  Ital.,  The  height  del  cielo :  E.  V.,  The  heaven  for 
height.  30:  4;  Heb.,  Who  hath  ascended  the  heavens:  Gr.,  [not 
found  in  my  copy :]  lidl.,  in  cielo,  into,  or,  upon,  the  heaven,  air, 
sky:  Douay,  and  E.  V.,  into  heaven.  30  :  19  ;  Heb.,  (The)  way  of 
that  eagle  in  (the)  heavens :  [omitted  in  my  copy  of  the  Greek] : 
Lat.,  in  caelum:  Douay,  Ital.,  and  E.  V.,  in  the  air. 

Eccles.  1  :  13  ;  Gr.,  .  .  .  Jmipo,  under,  the  heaven  :  Ital,  under 
il  cielo :  Lat.,  and  Douay,  under  the  sun :  E.  V.,  under  heaven. 
3:1;  Gr.,  .  .  .  under  the  heaven  :  Douay,  under  heaven :  Ital.,  un- 
der il  cielo  :  E.  V.,  under  the  heaven.  3:16,  and  4:3;  Heb.,  un- 
der that  sun  :  Gr., .  .  .  under  that  sun  :  Lat.,  under  (the)  sun  :  Dou- 
ay, Ital.,  and  E.  V.,  under  the  sun  :  [equivalent  to,  E.  V.  under 
heaven,  in  1 :  13.]  6:2;  Gr.,  ...  in  the  heaven  :  Ital.,  nel  cielo,  in 
the  heaven :  Douay,  and  E.  V.,  in  heaven.  5:18;  6:1;  8:  15; 
10:5;  Gr.,  Lat.,  Douay,  Ital.,  and  E.  V.,  under  the  sun.  10  :  20  ; 
Gr.,  (a)  winged  of  the  heaven :  Lat.,  of  (the)  caelum :  Ital.,  del 
cielo :  Douay,  and  E.  V.,  of  the  air. 

Isai.  1:2;  Gr,,  O  heaven :  Lat.,  and  Ital.,  heavens :  Douay,  O 
ye  heavens:  E.  V.,  O  heavens.  13:5;  Gr.,  To  come  from  (a) 
land,  or  country,  from  afar,  from  extremity  of  base  of  the  heaven : 
Ital.,  from  the  extremity  del  cielo  :  Douay,  from  the  end  of  heaven  : 
E.  v.,  the  same.  13  :  10;  Gr.,  the  stars  of  the  heaven,  and  that 
Orion  and  all  that  /cosmos,  order,  arrangement,  world,  of  the  hea- 
ven :  The  Heb.  uses  shmini  but  once  in  the  verse  :  Ital.,  the  stars 
of  the  heavens:  Lat.,  of  (the)  heaven  :  Douay,  For  the  stars  of  hea- 
ven :  E.V.,  the  same.  13  :  13  ;  Gr.,  the  heaven  :  Ital.,  the  heaven  : 
Douay,  the  heaven:  E.  V.,  the  heavens.  14:  12;  Heb.,  Alas,  is 
fallen  from  (the)  heavens,  (the)  bright  star,  son  of  (the)  dawn :  [re- 
ferring to  the  King  of  Babylon,  in  v.  4] :  Gr.,  out  of  the  heaven, 
that  eosphoros,  harbinger  of  day,  morning  star,  which  early  rising : 
Ital.,  dal  cielo,  from  the  heaven,  O  star  of  the  morning,  son  of  the 
aurora :  Lat.,  from  (the)  caelum,  Lucifer :  Douay,  How  art  thou 
fallen  from  heaven,  O  Lucifer  :  E.  V.,  How  art  thou  fallen  from 
heaven,  O  Lucifer,  (Margin,  "Or,  Day  Star,"  citing  2  Pet.  1 :  19,) 
son  of  the  morning.  [I  think  some  have  understood,  that  Lucifer 
fallen  from  heaven,  was  the  Orthodox  stn,  Satan,  Devil,  fallen  from 
the  Orthodox  heaven.     I  quote  here  a  passage  from  Prof.  Draper's 


THEOLOGY   OF   THE   BIBLE.  521 

late  work,  before-mentioned.  He  says,  p.  507,  "  The  miracle  play- 
was  originally  introduced  by  the  Church."  "  The  parts  were  often 
enacted  by  Ecclesiastics.  So  highly  did  the  Italian  authorities 
prize  the  influence  of  these  exhibitions  on  the  vulgar,  that  the  pope 
granted  a  thousand  days  of  pardon  to  any  person  who  should  sub- 
mit to  the  pleasant  penance  of  attending  them.  Over  illiterate 
minds  a  coarse  but  congenial  influence  was  obtained.  In  the  play 
of  The  Fall  of  Lucifei-,'  that  personage  was  introduced,  according 
to  the  vulgar  acceptation,  with  horns,  and  tail,  and  cloven  hoof."] 
Isai.  34 :  4 ;  Heb.,  u,  yea,  or,  and,  nmqu,  shall  have  a  bad  smell, 
or,  shall  stink,  [from  the  root  mqq,  see  Ges.,  under  mq,  referring  to 
Ps.  38:6  (the  E.  V.  is  v.  5 ;)  where  the  Heb.  has  this  same  word 
iimqu,  and  for  which  the  Ital.  gives,  stink,  and  the  E.  V.  stink]  all 
tsba,  (the)  going  forth  of  these  heavens,  [i.  e.,  all  the  air  of  these 
heavens,  or,  all  that  is  in  these  heavens,  i.  e.,  in  the  air,]  Ges.  says, 
"  Once  rather  more  boldly  tsba,  by  zeugma,  [a  yoking,  or,  binding 
togethei-,]  is  applied  to  the  inhabitants  of  the  earth,  or  rather  to 
whatever  fills  the  earth,  the  plants  even  being  included :  Gen.  2:1, 
all  tsba  of  them ;  which,  with  the  zeugma  resolved  is  thus  explain- 
ed in  Neh.  9  :  6,  giving  the  Heb. ;  and  he  says,  compare  Exod.  20 : 
11."  [In  Neh.  9  :  6,  the  Heb.  is,  this  earth  and  all  which  ol,  upon, 
it;  and  in  Exod.  20:  11,  all  which  on,  or,  in  them.  The  v.  Isai. 
34 :  4  then  proceeds,]  and  nglu,  shall  dance,  or,  tremble,  [if  nffhi 
be  Ironi  the  verb  gif\,  or,  shall  be  made  naked,  or,  bare,  [if 
it  be  from  the  verb  gle ;  it  may  be  from  either,  and  I  prefer 
this]  as  sph7',  scraped,  or,  polished,  these  heavens,  [i.  e.,  there 
shall  be  no  rain  to  purify  the  air  and  things  on  the  earth],  ti,  but, 
or,  and,  all  tsba,  the  going  forth,  of  them,  ibul,  [from  the  root  ibl, 
see  Ges.,  underbid],  shall  flow,  run  (as  a  sore,  says  Ges.)  [if  ibid  he 
from  the  verb  ibl,]  or,  is  accounted  vile,  [if  it  be  from  nbl,  see  Ges. 
nbl,  Piel]  as  nbl,  is  accounted  vile,  ole,  (the)  going  up  from  a  vine, 
(Ges.,  under  ole,  says,  "  inanimate  things  are  said  to  go  up,  as 
smoke)  u,  yea,  or,  and,  as  (a)  withered  from  a  fig-tree  :  Ges.,  under 
nbl,  without  rendering  the  other  parts  of  the  verse,  renders  one 
clause  thus  :  "  their  host,  the  host  of  heaven,  i.  e.,  the  stars,  shall 
fall  as  the  leaves  of  the  vine  fall."  Does  he,  or  any  one  else,  sup- 
pose that  the  stars  were  to  fall  ?  If  the  reader  will  read  x,  3, 1 
think  he  will  prefer  the  rendering  above  given,  as  most  likely  to  be 
the  true  rendering  :  the  Gr,  of  the  verse  has,  first,  of  the  heavens, 
and  then,  the  heaA'cn :  Lat.,  And  shall  pine  all  (the)  militia,  soldiery, 
of  the  heavens,  and  shall  be  tblded  up  as  a  book  (the)  heavens ; 


522  THEOLOGY    OF  THE   BIBLE. 

and  all  (the)  militia,  soldiery,  of  them  shall  fade,  as  fadeth  (the) 
leaf  from  the  vine  and  from  the  fig-tree  :  Douay,  And  all  the  host 
of  the  heavens  shall  pine  away,  and  the  heavens  shall  be  folded  to- 
gether as  a  book :  and  all  their  host  shall  fall  down  as  the  leaf  fall- 
eth  from  the  vine,  and  from  the  fig-tree  :  Ital.,  And  all  the  army  of 
tiie  heaven  shall  be  dissolved,  and  the  heavens  shall  be  folded  as  a 
book,  and  all  the  army  of  them  shall  fall  down,  as  falleth  down  a 
leaf  from  a  vine,  and  as  fall  (the  leaves)  from  the  fig-tree  :  E.  Y., 
And  all  the  host  of  heaven  shall  be  dissolved,  and  the  heavens 
shall  be  rolled  together  as  a  scroll,  and  all  theii'  host  shall  fall 
down  as  the  leaf  falleth  off  from  the  vine,  and  a  falling  (fig)  from 
the  fig-tree.  Yer.  5  ;  Heb.,  For  rute,  shall  drink  largely,  be  fully 
satiated,  in  (the)  heavens  (the)  sword  of  me  :  Gr.,  shall  be  intoxi- 
cated (metaphor.,  wet,  thoroughly  soaked,  says  Donnegan),  the 
sword  of  me  in  the  heaven  :  Ital.,  .  .  .  inebriated  nel  cielo,  in  the 
heaven :  Douay,  inebriated  in  heaven  :  E.  Y.,  bathed  in  heaven. 
37  :  16  ;  Gr.,  .  .  .  thou  hast  made  the  heaven:  Ital.,  il  cielo :  Dou- 
ay, and  E.  Y.,  heaven  :  40 :  12  ;  Gr.,  .  .  .  and  the  heaven  thou  hast 
stretched,  or,  extended  :  Ital.,  (the  space)  del  cielo,  of  the  heaven : 
Lat.,  (the)  heavens  :  Douay,  the  heavens  :  E.  Y.,  heaven.  42  :  5  ; 
Gr.,  ho,  who,  having  made  the  heaven :  Lat.,  (the)  heavens :  Dou- 
ay, that  created  the  heavens  :  Ital.,  the  heavens  :  E.  Y.,  the  same. 
44:  23  ;  Gr.,  Be  gay,  heavens:  Douay,  Give  praise,  O  ye  heavens: 
Ital.,  Sing,  O  heavens  :  E.  Y.,  Sing,  O  ye  heavens.  Yer.  24 ;  Gr., 
the  heaven :  Douay,  Ital.,  and  E.  V.,  the  heavens.  45  :  8  ;  Gr.,  the 
heaven  :  Lat.,  and  Ital.,  heavens  :  Douay,  and  E.  Y.,  ye  heavens. 
Yer.  12;  Gr,,  the  heaven:  Lat.,  (the)  heavens:  Douay,  Ital.,  and 
E.  v.,  the  heavens.  Yer.  18  ;  Gr.,  the  lieaven  :  Lat.,  Douay,  Ital., 
and  E.  Y.,  the  heavens.  47  :  13  ;  Heb., ...  let  stand  up  now  and 
succour  thee  (the)  astrologers  of  (the)  heavens,  those  seers,  or,  pro- 
phets, b,  by,  the  stars  :  Gr.,  .  .  the  asti'ologers  of  the  heaven,  &c. : 
Lat.,  the  diviners  of  (the)  heaven  :  Douay,  Ital.,  and  E.Y.,  [simply] 
the  astrologers.  48:  13;  Gr.,  the  heaven:  Lat.,  (the)  heavens: 
Douay,  Ital.,  and  E.Y.,  the  heavens.  49  13  ;  Gr.,  heavens  [without 
the  article.]  50  :  3  ;  Gr.,  the  heaven  :  Douay,  Ital.,  and  E,  Y.,  the 
heavens.  51 :  6;  Heb.,  Lift  up  to  (the)  heavens  (the)  eyes  of  you, 
.  .  .  for  (the)  heavens  as,  or,  like  oshn,  smoke  ( "  properly,  breath, 
spirit,"  says  Ges.)  shall  flee  away,  or,  vanish :  Gr.,  to  the  heaven 
the  eyes  of  you,  .  .  .  for  the  heaven  as  smoke  shall  be  despoiled : 
Ital.,  al  cielo,  to  the  heaven,  .  .  .  i  cieli,  the  heavens,  &c. :  Douay, 
to  heaven,  .  .  .  for  the  heavens  shall  vanish  like  smoke :  E.  Y.,  to 


THEOLOGY   OF   THE    BIBLE.  523 

the  heavens,  .  .  .  for  the  heavens  shall,  &c.  51 :  13  ;  Gr.,  .  .  .  the 
heaven :  Douay,  Ital.,  and  E.  V.,  the  heavens.  Ver.  16 ;  Gr.,  .  .  . 
the  heaven :  Douay,  Ital.,  and  E.  V.,  the  heavens.  55  :  9  ;  Gr., 
the  heaven:  Douay,  Ital.,  and  E.V.,  the  heavens.  55  :  10;  Gr.,  .  . 
the  rain  or  snow  out  of  the  heaven :  Ital.,  dul  c'lelo,  from  the  hea- 
ven :  Douay,  and  E.  V.,  from  heaven.  57  :  15  ;  Heb.,  For  thus 
saith  (the)  high  and  lifted  up,  inhabiting  eternity,  and  holy  (the) 
name  of  him,  from  (the)  high  and  holy,  ashkun,  I  will  let  myself 
down,  It,  so  that,  to  the  broken  and  depressed  of  ru-ach,  breath,  to 
refresh  (the)  I'Vrach,  breath,  of  the  depressed,  w,  yea,  to  refresh  the 
heart  [for,  feelings]  of  the  broken :  The  Douay,  Ital.,  and  E.  V., 
interpolate  the  word  place  after  the  word  holy  :  neither  the  Greek 
nor  the  Lat.  does.  [Orthodoxy  says,  heaven  is  a  place  /  and  so  it 
must  rebuke  Scripture  by  inserting  the  word  place,  and  so  (to  use 
an  expression  of  Whately)  make  itself  the  guide  of  Scripture,  in- 
stead of  making  Scripture  its  guide.]  63:15;  Heb.,  Look  from, 
01',  out  of,  (the)  heavens :  Gr.,  oiit  of  the  heaven :  Ital.,  dal  cielo, 
from  the  heaven :  Douay,  Look  down  from  heaven :  E.  V.,  the 
same.  64 :  1 ;  The  Heb.,  is  63  :  19;  Heb.,  If  thou  wouldst  tear 
asunder  (the)  heavens :  Gr.,  64 :  1 ;  If  thou  wouldst  open  the  hea- 
ven :  Ital.,  64:1;  O  cleave,  or,  split,  moreover,  the  heavens  :  Dou- 
ay, 64  :  1  ;  O  that  thou  wouldst  rend  the  heavens  :  E.  V.,  the  same. 
65  :  17;  Heb.,  For  behold  I  produce,  or,  fashion,  (the)  heavens  re- 
newed, repaired,  or,  restored,  and  the  earth  renewed,  repaired,  or, 
restored  :  Gr.,  For  shall  be  the  heaven  ncAv,  or,  unaccustomed,  ex- 
traordinary, and  the  earth  new,  or,  unaccustomed,  extraordinary : 
Lat.,  I  fashion,  establish,  (the)  heavens  repaired,  or,  renewed,  and 
the  earth  repaired,  or,  renewed :  Ital,  For  behold,  I  create  new, 
or,  inexperienced,  heavens,  and  new,  or,  inexperienced,  earth:  Dou- 
ay, For  behold  I  create  new  heavens,  and  a  new  earth :  E.  V.,  the 
same.  66:1;  Heb.,  Thus  saith  Jehovah  :  These  heavens  km,  (the) 
lofty  seat  covered  with  a  canopy,  of  me  :  Gr.,  the  heaven,  of  me  (a) 
seat,  chair  of  state  :  Lat.,  (the)  caelum  my  sedes,  seat :  Ital.,  il  cielo, 
the  cielo,  (is)  my  seat :  Douay,  Heaven  (is)  my  throne :  E.  V^.,  The 
heaven  (is)  my  throne.  66  :  22  ;  Heb.,  For  like  as  those  heavens 
those  renewed,  repai«-ed,  or,  restored,  and  that  earth  that  re- 
ncAved,  repaired,  or,  restored,  v^^hich  I  oshe,  produce,  prepare,  make 
ready,  shall  endure,  or,  stand  firm,  to  face  of  me,  [present  for  fu- 
ture ;  very  common,]  saith  Jehovah,  so,  &g.  :  Gr.,  For  like  as 
the  heaven,  &c.,  which  I  2)oi6,  prepare,  or,  bring  about,  &c. :  Dou- 
ay, For,  as  the  new  heavens  and  the  new  earth  which  I  make  to 


524:  THEOLOGY   OF   THE   BIBLE. 

Stand  before  me,  &c. :  Ital.,  For,  as  the  new,  or,  inexperienced,  hea- 
vens, and  the  new,  or,  inexperienced,  earth,  [i.  e.,  which  the  world 
has  not  yet  known]  that  I  make,  shall  be  lasting  in  my  presence, 
&c. :  E.  v..  For  as  the  new  heavens,  and  the  new  earth,  which  I 
Avill  make,  shall  remain  before  me,  ...  so  shall  your  seed  and  your 
name  remain. 

Jerem.  2  :  12  ;  Heb.,  Be  astonished  the  heavens:  Gr..  the  hea- 
ven; Ital.,  Heavens,  be  astonished:  Douay,  Be  astonished,  O  ye 
heavens:  E.  V.,  the  same.  4  :  23  ;  Gr.,  I  looked  upon  the  earth, 
.  .  .  and  to,  or,  into,  the  heaven.  Ver.  25  ;  Gr.,  .  .  .  and  all  the 
winged  of  the  heaven:  Lat.,  of  (the)  heaven:  Douay,  of  the  air: 
Ital.,  and  E.  V,,  the  birds  of  the  heavens.  Ver.  28 ;  Gr.,  the  hea- 
ven. 7:18;  Heb.,  ...  to  make  cakes  to  the  queen  of  these  heavens 
[the  moon] :  Gr.,  of  the  heaven :  Ital.,  del  cielo^  of  the  heaven : 
Douay,  and  E,  V.,  of  heaven.  Ver.  33  ;  Gr., .  .  .  for  the  winged  of 
the  heaven :  Lat.,  of  (the)  heaven :  Douay,  for  the  fowls  of  the  air : 
Ital,  for  the  birds  of  the  heaven:  E.  V.,  for  the  fowls  of  the  hea- 
ven. 8:2;  Heb., ...  to  the  sun  and  to  the  moon  and  to  all  the 
army,  or,  host,  of  these  heavens :  Gr.,  and  to  all  the  army  of  the 
heaven :  Ital.,  and  to  all  the  army  del  cielo,  of  the  heaven  :  Douay, 
and  all  the  host  of  heaven :  E.  V.,  the  same.  Ver.  1 ;  Gr.,  kai^  yea, 
the  stork  in  the  heaven :  Lat.,  in  (the)  heaven :  Douay,  The  kite 
in  the  air :  Ital,  in  the  heaven :  E.V.,  yea,  the  stork  in  the  heaven. 
9  :  10  ;  Gr., .  .  .  the  winged  of  the  heaven  :  Lat.,  of  (the)  heaven : 
Ital,  the  birds  of  the  heaven :  Douay,  the  fowl  of  the  air:  E.V., 
the  fowl  of  the  heaven.  10:2;  Gr.,  and  Ital,  the  signs  of  the  hea- 
ven:  Douay,  and  E.  V.,  the  signs  of  heaven.  10:  11  ;  Gr.,  .  .  . 
the  heaven,  .  .  .  the  heaven  :  Lat.,  (the)  heavens,  .  .  (the)  heaven : 
Douay,  heaven,  .  .  .  heaven:  Ital,  the  heaven,  .  .  .  the  heaven: 
E.  v.,  the  heavens,  .  .  ,  these  heavens.  Ver.  12 ;  Gr.,  .  .  .  the  hea- 
ven :  Lat.,  (the)  heavens :  Douay,  Ital,  and  E.  V.,  the  heavens. 
V.  13  ;  Gr.,  a  bulk  of  water  in  heaven  :  Lat.,  a  great  store  of  waters 
in  caelum :  Ital,  a  tumult  of  waters  in  the  heaven  :  Douay,  a  mul- 
titude of  waters  in  the  heaven  :  E.  V.,  a  multitude  of  waters  in  the 
heavens.  14:  22;  Gr.,  the  heaven:  Lat.,  (the)  heavens:  Douay, 
Ital,  and  E.  V.,  the  heavens.  15  :  3,  and  16  :  4 ;  Gr.,  the  winged 
of  the  heaven :  Lat.,  of  (the)  heaven  :  Douay,  the  fowls  of  the  air : 
Ital,  the  birds  del  cielo :  E.  V.,  in  15  :  3,  the  fowls  of  the  heaven  ; 
and  in  16 :  4  ;  the  fowls  of  heaven.  19:13;  Gr.,  .  .  they  have 
burned  incense  to  all  the  army  of  the  heaven :  Ital,  del  cielo  :  Lat,, 
they  have  sacrified  to   all  (the)  militia,  soldiery,  of  (the)  heaven  : 


THEOLOGY   OF   THE   BIBLE.  525 

Douay,  and  E.  V.,  unto  all  the  host  of  heaven.  23  :  24  ;  Heb., . .  . 
Whether  not  these  heavens  and  this  earth  fill  I  ?  saith  Jehovah  : 
[i.  e.,  all  space ;  and  even  Orthodoxy  says,  God  is  omnipresent,  i.  e., 
everywhere  ;  and  everywhere  is  not  a  place  :  so  that  the  Heb.  (the) 
heavens  :  Gr.,  sometimes,  the  heavens ;  sometimes,  heavens ;  some- 
times, the  heaven ;  sometimes,  heaven ;  Douay,  and  E.  V.,  some- 
times, the  heavens  ;  sometimes,  the  heaven  ;  sometimes,  heaven,  is 
not  a  place :]  the  Gr.,  in  Jer.  23  :  24  is,  the  heaven  ;  Ital.,  il  cielo, 
the  heaven  :  Douay,  and  E.  V.,  heaven.  31 :  37;  Heb.,  Thus  saith 
Jehovah,  If  shall  be  [for,  can  be ;  the  Heb.  has  no  subjunctive] 
measured  (the)  heavens:  Gr.,  the  heaven:  Ital.,  the  heavens :  Lat., 
(the)  heavens  :  Douay,  the  heavens  :  E.  V.,  heaven.  32  :  17  ;  Gr., 
.  .  .  thou  hast  made  the  heaven  :  Lat.,  (the)  heaven :  Douay,  hea- 
ven :  Ital.,  il  cielo :  E.  V.,  the  heaven.  33  :  22  ;  Heb.,  As  not  shall 
[can]  be  numbered  tsba,  (the)  army,  host,  of  these  heavens :  omit- 
ted in  my  copy  of  the  Gr. :  Lat.,  the  stars  of  (the)  heaven  :  Dou- 
ay, the  stars  of  heaven  :  Ital.,  the  army  del  cielo,  of  the  heaven  : 
E.  v.,  the  host  of  heaven.  33 :  25  ;  Heb.,  Thus  saith  Jehovah  : 
Whether  not  the  covenant  of  me  of  day  and  night,  (the)  laws  of 
(the)  heavens  and  of  (the)  earth,  have  set  I :  I  do  not  find  it  in  my 
copy  of  the  Greek :  Lat.,  laws,  or,  (the)  laws,  to  (the)  heaven  :  Ital., 
(and)  the  statutes  del  cielo,  of  the  heaven  :  Douay,  (and)  laws  to 
heaven  and  earth:  E.  V.,  (and)  the  ordinances  of  heaven  and  earth. 
44 :  17  ;  Gr.,  burn  incense  to  the  queen  of  the  heaven  :  Lat.,  of  (the) 
heaven:  Ital.,  del  cielo,  of  the  heaven:  Douay,  and  E.  V.,  of  hea- 
ven. 44  :  18, 19,  and  25  ;  Gr.,  Lat.,  and  Ital.,  the  same  as  in  v.  17: 
Douay,  and  E.  V.,  in  each,  to  the  queen  of  heaven.  49  :  36  ;  Heb., 
And  I  will  cause  to  come  in  upon  Eicon  (the)  four  ru-achut  [plu- 
ral Qirii-acK\,  breaths,  from  the  four  extremities  of  these  heavens, 
and  I  will  disperse  them  to  all  he,  these,  n^-acAw^,  breaths :  Gr.,  of 
the  heaven :  Lat.,  the  four  winds  from  the  four  quarters  of  (the) 
heaven,  and  I  will  blow  tliem  to  all  these  winds :  Douay,  the  four 
winds  from  the  four  quarters  of  heaven  :  and  I  will  scatter  them 
into  all  these  winds :  Ital.,  the  four  winds  from  the  four  extremi- 
ties del  cielo,  and  them  will  disperse  to  all  those,  or,  these  winds  : 
E.  v.,  .  .  .  Avinds  .  .  of  heaven,  .  .  .  toward  all  those  winds.  51  :  9  ; 
Heb.,  ...  for  hath  touched,  or,  reached  unto,  these  heavens  (the) 
judgment,  sentence,  or,  penalty,  of  her  [Babylon],  u,  yea,  is  lifted 
up  even  to  shhqim,  the  clouds,  (used  as  before  seen  for  the  firma- 
ment of  heaven)  :  Gr.,  for  hath  drawn  near  to  heaven  [without  the 
article]  the  Jcrima,  judgment,  sentence,  condemnation,  penalty,  of 


526  THEOLOGY   OF   THE   BIBLE. 

her,  it  is  lifted  up  even  to  the  stars :  Lat.,  for  hath  arrived,  or, 
come,  even  to  (the)  heavens  her  judicium,  judgment,  doom,  et,  yea, 
has  been  lifted  up  even  to  the  clouds :  Ital.,  for  her  sentence,  judg- 
ment, or,  decree,  is  arrived,  or,  hath  reached,  even  al  cielo,  to  the 
heaven,  and  has  been  lifted  up  even  to  the  clouds  :  Douay,  because 
her  judgment  hath  reached  even  to  the  heavens,  and  is  lifted  up  to 
the  clouds  :  E.  V.,  for  her  judgment  reacheth  unto  heaven,  and  is 
lifted  up  (even)  to  the  skies.  51  :  15  ;  Gr.,  the  heaven  :  Lat.,  (the) 
heavens  :  Douay,  and  Ital.,  the  heavens  :  E.  V.,  the  heaven.  51 : 
16  ;  Heb.,  ...  (a)  noise  of  waters  in  (the)  heavens:  Gr.,  (a)  noise  of 
water  in  heaven  [without  the  article]  :  Ital.,  a  noise,  or,  tumult  of 
waters  nel  cielo,  in  the  heaven  :  Lat.,  are  multiplied  waters  in  (the) 
heaven  :  Douay,  the  waters  are  multiplied  in  heaven  :  E.  V.,  (there 
is)  a  multitude  (margin,  oi*,  noise)  of  waters  in  the  heavens.  51 :  48  ; 
Heb.,  (the)  heavens:  omitted  in  my  copy  of  the  Greek:  Lat.,  (the) 
heavens  :  Douay,  Ital.,  and  E.  V.,  the  heavens.  Ver.  53  :  Heb.,  ki, 
so  that,  or,  though,  shall  [for,  should]  ascend  Babylon  these  hea- 
vens :  Gr.,  For  though  ascend,  or,  mount,  Babylon  as  the  heaven : 
Lat.,  into  (the)  heaven :  Ital.,  in  cielo  [without  the  article],  into, 
or,  upon,  the  heaven,  air,  sky :  Douay,  .  .  .  should  mount  up  to 
heaven  :  E.  V.,  the  same. 

Lament.  2:1;  Heb.,  How  hath  covered  with  darkness,  or,  a 
cloud,  or,  hath  obscured,  (metaphor,  says  Ges.,  contemned),  in 
nostrils  (for,  anger ;  which  shows  itself  in  hard  breathing,  says  Ges.) 
of  him  the  Lord  the  daughter  of  Zion,  caused  to  be  cast  down  from 
(the)  heavens  to  the  earth  [i.  e.,  from  its  exalted  state  to  abase- 
ment,— low  estate]  (the)  splendour,  or,  glory,  of  Israel :  Gi-.,  from 
heaven  [without  the  article]  to  the  earth  :  Lat.,  from  caelum  to 
earth  :  Ital.,  .  .  .  (how  hath  he)  cast  down  from  cielo,  the  heaven, 
air,  sky,  to  earth,  the  glory  of  Israel :  Douay,  (how  hath  he)  cast 
down  from  heaven  to  the  earth  the  glorious  one  of  Israel:  E.  V., 
(and)  cast  down  from  heaven  unto  the  earth  the  beauty  of  Israel : 
3:  41  ;  Gr.,  to  lofty  in  heaven  [without  the  article]  :  Lat.,  in  (the) 
heavens :  Douay,  to  the  Lord  in  the  heavens  :  Ital.,  and  E.  V.,  to 
God  m  the  heavens.  3  :  50 :  Gr.,  .  .  .  out  of  heaven  [without  the 
article] :  Lat.,  from  (the)  heavens  :  Douay,  from  the  heavens :  Ital., 
dal  cielo,  from  the  heaven :  E.  V.,  from  heaven.  3:66;  Gr.,  .  .  . 
under  the  heaven  :  Lat.,  under  (the)  heavens :  Ital.,  under  the  hea- 
ven :  E.  v.,  under  the  heavens.  4:  19;  Gr.,  .  .  .  than  eagles  of 
heaven  [withoiit  the  article] :  Lat.,  of  caelum, :  Douay,  of  the  air ; 
Ital.,  del  cielo,  of  the  heaven  :  E.  V.,  of  the  heaven. 


THEOLOGY   OF  THE   BIBLE.  527 

Ezek.  1:25;  Heb.,  And  was, — existed — qui,  (a)  voice  (often 
used,  says  Ges.,  under  qui,  of  thunder,  citing  Ps.  29:3;  qui  of  Je- 
hovah, and  verses  following)  from  above  towards  rqio,  the  firma- 
ment of  heaven.  8:3;  Heb.,  ....  and  lifted  up  me  ru-ach,  (a) 
breath, — wind — between  this  earth  and  between  these  heavens: 
Gr., .  .  .  and  took  up  me  pneuma,  (a)  breath, — wind — betAveen  the 
earth  and  between  the  heaven:  Lat.,  .  .  .  Splritus,  (a)  breath, — 
wind  .  .  .  caelum :  Ital.,  and  the  Spirito  me  lifted  up  between  cielo 
[without  the  article]  and  earth  :  Douay,  and  the  spirit  lifted  me  up 
between  the  earth  and  the  heaven :  E.  V.,  the  same.  29:5;  Gr., 
...  to  the  winged  of  the  heaven :  Lat.,  of  (the)  heaven  :  Douay, 
to  the  fowls  of  the  air :  Ital.,  to  the  birds  of  the  heaven  :  E.  V.,  to 
the  fowls  of  the  heaven.  31:6;  Gr.,  .  .  all  the  winged  of  the  hea- 
ven :  Lat.,  of  (the)  heaven :  Douay,  ...  all  the  fowls  of  the  air : 
Ital.,  All  the  birds  del  cielo^  of  the  heaven  :  E.  V.,  All  the  fowls  of 
Leaven.  31  :  13 ;  Gr,,  ...  all  the  winged  of  the  heaven  :  Lat,,  of 
(the)  heaven :  Douay,  all  the  fowls  of  the  air :  Ital.,  all  the  birds 
del  cielo,  of  the  heaven :  E.  V.,  all  the  fowls  of  the  heaven :  [of 
heaven,  in  v.  6. J  32  :  4  ;  same  as  in  31  :  13.  Ezek.  32  :  7  ;  Heb., 
And  I  will  cover  over  in,  or,  at,  extinguishing  thee  (the)  heavens, 
u,  yea,  darken  the  stars,  &c.  :  Gr.,  And  I  will  cover  up,  or,  hide, 
on,  or,  at,  the  to  extinguish  thee,  heaven  [without  the  article]  : 
Lat.,  And  I  will  cover,  when  thovi  slialt  be  extinguished,  (the)  hea- 
ven :  Ital.,  And  when  thee  I  shall  have  extinguished,  I  will  cover 
it  cielo,  the  heaven  :  Douay,  And  I  will  cover  the  heavens,  when 
thou  shalt  be  put  out :  E.  V.,  And  when  I  shall  put  thee  out,  I  will 
cover  the  heaven :  [partly  from  the  Douay,  and  partly  from  the 
Ital.]  32:8;  Gr.,  lights  in  the  heaven :  Lat.,  of  (the)  heaven : 
Ital.,  nel  cielo,  in  the  heaven  :  Douay,  and  E.V.,  of  heaven.  38  :  20 ; 
Gr.,  the  winged  of  the  heaven :  Lat,,  of  (the)  heaven  :  Douay,  the 
birds  of  the  air  :  Ital.,  the  birds  of  the  heaven :  E.  V.,  the  fowls  of 
the  heaven, 

Daniel  2:18;  [In  this  and  the  verses  cited  down  to  8:8,  the 
Chaldee  shmia  is  used  for  shmim  f\  Gr., .  .  the  God  of  the  heaven  : 
Lat.,  of  (the)  caelum :  Ital.,  del  cielo,  of  the  heaven :  Douay,  and 
E.  v.,  of  heaven.  Ver.  19;  the  same  Gr.,  Lat.,  Ital.,  Douay,  and 
E.  v.,  as  in  v.  18.  Dan.  2:  28;  Heb.  (a)  God  in  (the)  heavens: 
Gi'.,  in  heaven  [without  the  article] :  Lat.,  in  (the)  caelum :  Ital., 
in  cielo,  in,  or,  upon,  the  heaven  :  Douay,  and  E,  V.,  in  heaven.  V. 
37;  Gr.,  .  .  .  the  God  of  the  heaven:  Lat.,  of  (the)  heaven:  Ital., 
del  cielo,  of  the  heaven  :     Douay,  and  E.  V.,  of  heaven.     Ver.  38  ; 


528  THEOLOGY   OF   THE   BIBLE.  ' 

Gr.,  .  .  .  winged  of  lieaven  [without  the  article] :  Lat.,  of  ccelum 
[see  2 :  28,  above] :  Douay,  the  birds  of  the  air:  Ital.,  delcielo,  of 
the  heaven  :  E.  V.,  the  fowls  of  the  heaven.  4:11;  Gr.,  eVen  to 
the  heaven  :  Ital.,  al  eielo,  to  the  heaven  :  Douay,  The  tree  .... 
reached  unto  heaven  :  E.  V.,  the  same.  Ver.  12  ;  Gr.,  the  birds  of 
the  heaven :  Lat.,  of  caelum :  Douay,  the  fowls  of  the  air ;  Ital., 
the  birds  of  the  heaven  :  E.  V,,  the  fowls  of  the  heaven.  Ver.  13  ; 
Gr.,  from  out  of  heaven  [without  the  article] :  Lat.,  out  of  (the) 
caelum :  Ital.,  dal  cielo,  from  the  heaven  :  Douay,  and  E.  V.,  from 
heaven.  V.  15  ;  Gr.,  .  .  .  en,  in,  or,  by  means  of,  the  dew  of  the 
heaven :  Lat.,  of  caelum :  Ital.,  del  cielo,  of  the  heaven :  Douay, 
wet  with  the  dew  of  heaven:  E.  V.,  the  same.  4  :  20  ;  Gr.,  The 
tree  .  .  .  reached  eis,  to,  or,  into, the  heaven :  Lat.,  to  (the)  caelum: 
Douay,  to  the  skies  :  Ital.,  to  the  heaven  :  E.  V.,  into  the  heaven. 
Ver.  21 ;  Gr,,  the  birds  of  the  heaven:  Douay,  of  the  air:  Ital.,  and 
E.  v.,  of  the  heaven,  Ver.  22  ;  Gr.,  .  .  .  the  grandeur  of  thee  was 
aggrandized,  and  reached  to,  or,  into,  the  heaven  .  Ital.,  al  cielo,  to 
the  heaven :  Douay,  and  hath  reached  to  heaven  :  E.  V,,  and  reach- 
eth  unto  heaven.  4  :  23  ;  Gr,,  from,  or,  out  of,  the  heaven  ...  in, 
or,  by,  the  dew  of  the  heaven  :  Ital,,  dal  cielo,  from  the  heaven,.  . 
the  dew  del  cielo,  of  the  heaven  :  Douay,  from  heaven, .  .  the  dew 
of  heaven  :  E,  V,,  the  same.  4:25;  Gr,,  the  dew  of  the  heaven  : 
Ital.,  del  cielo:  Douay,  and  E.  V.,  the  dcAv  of  heaven,  4  :  26 ; 
Heb.,  ,  ,  .  the  dominion,  or,  rule,  of  (the)  heavens :  Gr,,  .  .  .  the 
power,  or,  office,  the  celestial :  Lat.,  the  power,  or,  dominion,  to  be 
celestial :  Douay,  that  the  power  is  fi-om  heaven :  Ital.,  that  the 
heaven  ruleth  :  E.  V.,  that  the  heavens  do  rule.  4:31;  Heb,,  .  .  . 
qui,  (a)  voice  [used  of  thunder,  as  before  seen]  from  the  heavens ; 
Gr.,  from,  or,  out  of,  heaven  [without  the  article]  :  Ital.,  dal  cielo, 
from  the  heaven :  Lat.,  out  of  caelion :  Douay,  and  E.  V.,  from 
heaven.  4:  33  ;  Gr.,  .  .  the  dew  of  the  heaven  :  Douay,  and  E.V., 
of  heaven  :  4  :  34  ;  Gr.,  .  . .  the  eyes  of  me  to,  or,  into,  the  heaven : 
Ital.,  al  cielo,  to  the  heaven:  Douay,  to  heaven  :  E.  V.,  unto  hea- 
ven. 4  :  35 ;  Heb.,  And  all  the  dwellers  as  not,  or,  come  to  an 
end,  or,  nothing,  accounting ;  and  as  with  mtshie,  (a)  garrison  (of 
soldiers,  says  Ges.,  under  ontsh^  he  works  with  (the)  host,  army, 
of  the  heavens,  [i.  e.,  the  sun,  moon  and  stars,  as  we  have  seen],  and 
the  dwellers  of  the  eai'th :  Gi-.,  .  .  .  en,  through,  or,  by  means  of, 
the  troops  of  the  heaven :  Ital.,  ...  in  the  army  del  cielo,  of  the 
heaven :  Douay,  with  the  powers  of  heaven :  E,  V.,  in  the  army 
of  heaven.     4  :  37  ;  Gr.,  .  .  the  King  of  the  heaven  :  Ital.,  del  cielo. 


THEOLOGY   OF   THE   BIBLE.  529 

of  the  heaven:  Douay,  and  E.  V.,  of  heaven.  5  :  21 ;  Gr.,  .  .  .  the 
dew  of  the  heaven :  Ital.,  del  cielo,  of  the  heaven :  Douay,  and 
E.  v.,  of  heaven.  5  :  23  ;  Gr.,  God  of  the  heaven  :  Itah,  the  Lord 
del  cielo,  of  the  heaven :  Douay,  and  E.  V.,  the  Lord  of  heaven. 
6:27;  Gr,,  .  .  .  signs  and  terata  prodigies,  appearances  contrary 
to  the  ordinary  laws  of  nature,  portentous  meteors,  in  the  heaven  : 
Lat.,  signs  and  wonders  in  caelo :  Ital.,  in  cielo  [without  the  arti- 
cle] :  Douay,  and  E.  V.,  in  heaven.  7:2;  Heb.,  .  .  .  the  four  ru- 
achi,  breaths,  of  (the)  heavens:  Gr.,  the  four  anemoi.  winds,  of  the 
heaven  :  Douay,  Ital.,  and  E.  V.,  the  same.  7:13;  Gr.,  .  .  .  the 
clouds  of  the  heaven :  Ital,  del  cielo,  of  the  heaven :  Douay,  and 
E.  v.,  the  clouds  of  heaven.  7:27;  Gr., .  .  .  under  all  the  heaven : 
Ital.,  under  all  the  heavens :  Douay,  and  E.  V.,  under  the  Avhole 
heaven.  8:8;  Heb., .  .  .  the  four  ru-achicf,  breaths,  of  he  e/unim, 
these  heavens  :  Gr., .  .  .  the  four  anemous,  winds,  of  the  heaven  : 
[piieuma,  breath,  is  the  word  the  Greek  generally  gives  for  the 
Heb.  ru-ach] :  Ital.,  towards  the  four  winds  del  cielo,  of  tlie  hea- 
ven: Douay,  and  E.  V.,  .  .  .  winds  of  heaven.  8 :  10  ;  Heb.,  And 
[the  little  horn]  became  great  even  to,  or,  to  the  degree  of,  (the) 
army,  host,  of  these  heavens,  and  caused  to  fall  to  earth  of  Ae,  that, 
army,  host,  yea,  of  he,  those,  stars,  and  trampled  them  under  foot : 
[The  host  of  heaven,  and  stars,  are  here  used,  as  elsewhere  also, 
for  great  men  of  the  earth,  princes,  &c.] :  Gr.,  And  it  was  render- 
ed powerful  even  to  the  troops,  or,  forces,  of  the  heaven  ;  and  fell 
upon  the  earth  of  [i.  e.,  some  of  ]  those  troops,  or,  forces,  of  the 
heaven,  and  it  trampled,  or,  trod  them  under  foot,  together :  Ital., 
And  became  great  even  to  the  army  del  cielo,  of  the  heaven,  &c.  : 
Douay,  And  it  was  magnified  even  unto  the  strength  of  heaven, 
&c.  E.  v..  And  it  waxed  great,  (even)  to  the  host  of  heaven,  &c. 
9:12;  Gr., .  .  .  imder  all  the  heaven  :  Ital.,  under  all  the  heavens  : 
Douay,  under  all  the  heaven  :  E.  V.,  under  the  whole  heaven. 
11:4;  Heb.,  .  .  .  the  four  rii-achut,  breaths,  of  these  shmim,  hea- 
vens:  Gr.,  winds  of  the  heaven:  Itvd.,  del  cielo,  of  the   heaven: 

Douay,  of  the  heaven:  E.  V.,  of  heaven.      12:  7;  Gr and 

lifted  up  the  right  hand  of  him,  .  .  .  eis,  to,  oi-,  into,  the  heaven : 
Ital.,  cd  cielo,  to  the  heaven  :  Douay,  to  heaven  :  E.  V.,  unto  hea- 
ven. 

Hosea  2:  18;  Gr.,  .  .  .  the  winged   of  the   heaven:    Ital,  the 

birds  del  cielo,  of  the  heaven  :  Douay,  the  fowls  of  the  air:  E.  V., 

the  fowls  of  heaven.     2  :  21 ;  Heb.,  And  it  shall   be, — occur — in 

that  day  I  will  answer,  or,   reply,  saith  Jehovah,  I  will  answer  to 

34 


530  THEOLOGY   OF   THE   BIBLE. 

these  heavens  :  Gr.,  I  will  lend  an  ear  to,  or,  listen  and  reply,  to 
the  heaven  :  Ital.,  I  will  answer,  ...  I  will  answer  to  the  heaven : 
Douay,  I  will  hear,  saith  the  Lord,  I  will  hear  the  heaven  :  E.  V., 
the  same.  4 :  3,  and  7:12;  Gr.,  the  winged  of  the  heaven :  Ital., 
the  birds  of  the  heaven :  Douay,  the  fowls  of  the  air:  E.  V.,  the 
fowls  of  heaven,  in  4  :  3  ;  the  fowls  of  the  heaven,  in  7 :  12. 

Joel  2 :  10 ;  Gr,, .  .  .  the  heaven;  the  sun,  the  moon  .  .  .  and  the 
stars  :  Ital.,  the  heaven  :  Douay,  and  E.  V.,  the  heavens.  2  :  30  ; 
Gr.,  terata,  prodigies,  appearances  contrary  to  the  laws  of  nature, 
portentous  meteoi-s  in  heaven  :  Ital.,  prodigies  in  heaven  :  Douay, 
wonders  in  heaven:  E.  V.,  wonders  in  the  heavens.  3  :  16  ;  Gr., 
.  .  .  the  heaven :  Ital.,  the  heaven :  Douay,  and  E.  V.,  the  heavens. 

I  give  here  Amos  4:  13  ;  Heh.,  For  lo,  he  that  formed  moun- 
tains, and  hi-a,  created,  ru-ach,  breath,  [for,  wind]  :  Gr.,  pneuma^ 
breath,  [for,  wind :  hra  is  the  word  used  in  Gen.  1:1]:  The  Dou- 
ay has,  he  that  formeth  the  mountains  and  createth  Xh^wind:  E.V., 
the  same.  Margin,  or,  spirit,  citing  John  3:8;  where  the  Gr.  has 
pneuma,  twice;  and  the  Lat.,  has  spiritus,  twice.  [The  air, 
atmosphere,  wind,  was  as  much  a  creation  as  was  the  earth.  The 
Douay,  and  E.  V.,  formeth,  .  .  .  createth,  is  wrong  :  the  Heb.  is, 
formed:  bra,  created.]  Amos  9:2;  Gr.,  .  .  .  climb  up  to,  or,  into, 
the  heaven :  Ital.,  into,  or,  upon,  cielo  [without  the  article],  the 
heaven,  air,  sky  :  Douay,  and  E.  V.,  to  heaven.  9:6;  Heb.,  Who 
building  in  the  heavens  molut,  (the)  platforms,  steps,  ascents  of  him, 
II,  yea,  or,  and,  agdt,  the  vaulted  work,  arched  Avork  (used,  says 
Ges.,  of  the  vault  of  heaven,  citing  this  verse)  of  him  upon  earth  (a) 
foundation :  [i.  e.,  upon  the  earth  as  a  foundation  ;  the  vault  rest- 
ino-  upon  the  edges  of  the  flat  round  disk  of  the  earth.  This  was 
the  idea  of  the  ancients  ;  and  it  would  seem  from  passages  in  the 
Bible  that  it  was  the  idea  of  the  Scripture  writers :  some  of  these 
passages  have  been  already  given.  And  the  church  held  the  same 
idea.  I  am  glad  to  be  able  to  quote  here  a  passage  from  Professor 
Draper's  work  before  mentioned,  p.  442.  "  The  globular  form  had 
been  condemned  by  such  fathers  as  Lactantius  and  Augustine,  In 
the  Patristic  Geography  the  earth  is  a  flat  surface  bordered  by  the 
waters  of  the  sea,  on  the  yielding  support  of  which  rests  the  crys- 
talline dome  of  the  sky.  These  doctrines  were  for  the  most  part 
supported  by  passages  from  the  Holy  Scriptures,  perversely  wrest- 
ed from  their  proper  meaning.  Thus  Cosmas  Indico])leustes, 
whose  Patristic  Geography  had  been  an  authority  for  nearly  800 
years,  unanswerably  disposed  of  the  sphericity  of  the  earth  by  de- 


THEOLOGY    OF   THE   BIBLE.  531 

manding  of  its  advocates  how,  in  the  day  of  judgment,  men  on  the 
other  side  of  a  globe  could  see  the  Lord  descending  through  the 
air  !"  The  Professor  elsewhere  well  shews  the  well  known  fact, 
that  the  church  held  the  idea  that  the  earth  was  a  sphere  to  be 
heresy ;  and  the  inquisition,  imprisonment,  and  shocking  persecu- 
tion, were  used  to  put  it  down.  And  the  ecclesiastics  continued  to 
1.0  treat  the  idea  as  heretical  until  the  earth  was  actually  sailed 
I'ound  by  Magellan's  ships  ;  which  voyage  was  accomplished  Sept. 
7,  1522.  And  Patristic  Astronomy  was  of  the  same  character.  The 
church  held  that  the  earth  was  the  centre,  fixed  and  motionless ; 
and  that  the  sun  moved  round  it ;  and  tlie  ecclesiastics  were  no 
less  fierce  in  denouncing  and  persecuting  as  heresy  the  doctrine 
that  the  earth  moves  round  the  sun.  I  think  the  reader  of  these 
pages  has  ah'eady  come  to  the  conclusion  that  Patristic  so-called 
Theology  is  but  on  a  par  with  Patristic  Geography  and  Astrono- 
my. [Yet  it  is  to  these  so-called  Fathers  of  the  Church,  that  Ec- 
clesiastics, to  this  day,  refer  us  in  support  of  dogmas  in  the  current 
eo-called  theology.]  The  Gr.  of  Amos  9  :  6  is  :  Ho^  who,  building 
in,  upon,  the  heaven  (an)  ascension  of  him,  and  the  epangelian^ 
angeling,  proclamation,  solemn  promise,  of  him  upon  the  earth 
founding:  [This  seems  to  describe  the  rainbow  :]  Lat.,  Who  build- 
eth  in  caelum  his  ascension,  and  his  fasciculum,  little  bundle,  or, 
nosegay,  upon  (the)  earth  hath  founded :  Douay,  He  that  buildeth 
liis  ascension  in  heaven,  and  hath  founded  his  bundle  upon  the 
earth :  Ital.,  That  buildeth  in  the  heavens  his  halls  and  that  hath 
founded  his  workshop  sopra,  upon,  the  earth :  E.  V.,  (It  is)  he  that 
buildeth  his  stories  (one  margin  has,  spheres,  another,  ascensions,) 
in  the  heaven,  and  hath  his  troop  (margin,  or,  bundle)  in  the 
earth. 

Nahum  3:  16;  Gr., .  .  .  the  stars  of  the  heaven:  Ital.,  of  the 
heaven  :  Douay,  and  E.  V.,  the  stars  of  heaven. 

Zeph.  1:3;  Gr.,  .  .  .  the  winged  of  the  heaven  :  Lat.,  of  cae- 
lum: Douay,  of  the  air:  Ital.,  of  the  heaven:  E.  V.,  the  same. 
1:5;  Heb,,  And  Jie,  these,  bowing  down  upon  these  roofs  to  tsba^ 
(the)  army,  host,  of  these  heavens  :  Gr.,  And  these  adoring  upon 
these  roofs  to  the  stratta^  army,  of  the  heaven:  Ital.,  .  .  .  the  army 
del  cielo,  of  the  heaven  sopra.,  upon,  the  roofs  :  Dousfy,  And  them 
that  worship  the  host  of  heaven  upon  the  tops  of  houses  :  E.  V., 
the  same,  with  house-tops. 

Haggai  1  :  10  ;  Gr.,  ....  the  heaven  from  dew  :  Lat.,  caelum: 
Douay,  the  heavens:  Ital.,  the  heaven:  E.  V,,  tlie  same.     2:0; 


532  THEOLOGY    OF    THE   BIBLE. 

Gr.,  .  .  .  the  heaven  :  Lat.,  eaelwn:  Douay,  the  heaven  :  Ital.,  the 
heaven  :  E.  V.,  the  heavens, 

Zeeh.  2:6;  Heb.,  for  h,  as,  or,  like,  (the)  four  ritrachut,  breaths, 
of  these  heavens  I  have  dispersed  you,  saith  Jehovah :  The  Gr, 
liere  has, .  .  ,  therefore  from  the  four  winds  of  the  heaven  sunaxo, 
I  will  bring  together,  you :  [simaxo  is  from  sunago^  compounded 
of  sun,  together,  and  ago  to  bring.  We  have  before  had,  p.  479,480. 
htqMgo,  compounded  of  Amjoo,  under,  and  ago,  to  bring]  :  Lat.,  into 
(the)  four  winds  of  eaelwn:  Douay,  of  heaven:  Ital.,  and  E.  Y., 
of  the  heaven.  2:  13;  Heb.,  Silence,  every  flesh  [for,  breathing, 
living,  flesh]  from  face  of  Jehovah,  for  he  is  aroused,  or,  awakened, 
from  moun,  (the)  dwelling,  of  (the)  holiness  of  him  :  [i.  e.,  the  hea- 
vens, see  Ps.,  68:  4,  5]  :  Gr.,  for  he  is  aroused,  or,  awakened,  out 
of  clouds  holy  of  him :  Ital,,  for  he  is  awaked  from  the  stanza, 
chamber,  lodging,  abode,  of  his  holiness :  Lat,,  and  Douay,  for  he 
is  risen  up  out  of  his  holy  habitation  :  E,  V,,  for  he  is  raised  up  out 
of  his  holy  habitation  :  Margin,  the  habitation  of  his  holiness,  citing 
Deut.  26 :  15  ;  Isai.  57  :  15  ;  66  :  1.  [It  is  so  in  Deut.  26  :  15  ;  but 
not  in  either  of  these  verses  in  Isai. ;  refer  to  them,]  5:9;  Heb., 
.  .  .  they  lifted  up  the  measure  between  this  earth  and  between 
these  heavens  :  Gr.,  .  .  between  the  earth  and  between  the  heaven : 
Ital.,  .  .  between  heaven  and  earth:  Douay,  between  the  earth  and 
the  heaven  :  E.V.,  between  the  earth  and  the  heaven,  6:5;  Heb., 
.  .  .  these  (the)  four  ru-aehut,  breaths,  of  (these)  heavens :  Gr.,  the 
four  anemoi,  winds,  of  the  heaven :  Lat.,  the  four  ve7iti,  winds,  of 
(the)  heaven :  Douay,  the  four  winds  of  the  heaven  :  Ital.,  the  four 
spiriti  of  the  heaven  :  E.  V,,  the  four  spirits  of  the  heavens.  In 
Isai.  40  :  7,  the  Heb.  is, .  .  .  for  ru-ach,  (the)  breath,  of  Jehovah 
[i.  e,,  the  wind]  hath  blown  upon  it:  omitted  in  my  copy  of  the 
Greek :  Lat.,  spirihis,  (the)  breath,  of  the  Lord  hath  blown  upon  it : 
Douay,  the  spirit  of  the  Lord  hath  blown  upon  it :  Ital.,  the  Spiri- 
to  of  the  Lord  bloweth  against  it :  E.  V.,  the  Spirit  (margin,  or, 
wind)  of  the  Lord  bloweth  upon  it.  And  in  Jer.  49 :  36,  before 
given,  the  Heb.  ric-ach  is  rendered  wind  by  the  Lat.,  Douay,  Ital., 
and  E.  V. ;  and  so  in  other  places  before  given  under  this  word 
heaven.  The  reader  had  before  seen  what  the  Lat,  spiritus  ;  Ital,, 
spiTito,  Douay,  Kheims,  and  E,  V,,  spirit,  means,  Zcch,  8  :  12  ; 
Gr.,  the  heaven  :  Ital.,  the  heavens  :  Douay,  the  heavens  shall  give 
their  dew:  E.  V.,  the  same.  12:  1  ;  Gr.,  who  hath  stretched  out 
heaven  [without  the  article] :  Ital,,  who  hath  stretched  out  the 
heavens  :  Douay,  stretched  forth  the  heavens  :  E.  V.,  the  same. 


THEOLOGY   OF   THE   BIBLE.  533 

Malachi  3:10;  Gr.,  .  .  .  those  cataracts,  water-falls,  of  the  hea- 
ven :  Ital.,  del  cielo^  of  the  heaven  :  Douay,  and  E,  V.,  of  heaven, 

I  have  given  every  j^assage  in  the  Greek  of  the  Old  Testament 
where  the  Gr.  word  ouranos  occurs  ;  sometimes  in  the  plural,  some- 
times in  the  singular,  sometimes  with  the  Gr.  article,  sometimes 
without  it :  the  Hebrew  word  being  always  in  the  plural.  If  the 
reader  will  run  through  the  verses  given  from  the  Pentateuch, 
— the  Law;  and  which  was  the  law  to  all  subsequent  Scripture 
writers  both  of  the  Old  and  New  Testaments  ;  he  will  find  that  the 
Gr.,  oura7ios,  in  the  singular  and  with  the  Gr.  article, — the,  is  used 
77  times  in  the  Pentateuch.  That  in  all  but  three  of  these  places, 
namely  Exod.  20 :  4 ;  Lev.  26:  19;  Deut.  5:  8,  the  Ital.  uses  its 
definite  article, — the :  the  reader  can  turn  to  them,  to  see  if,  even 
in  the  Ital.,  the  Orthodox  heaven  is  meant  in  either  of  them.  In 
Gen.  1 :  1,  the  Douay  gives,  heaven  :  E.V.,  the  heaven.  Gen.  1 :  9, 
Douay,  and  E.V.,  the  heaven.  Gen.  1:17,  Douay,  heaven  :  E.  V., 
the  heaven.  Gen.  2:1,  Ital.,  Douay,  and  E.  Y,,  the  heavens,  for 
the  Gr.,  the  heaven.  In  47  of  these  77  places  the  Douay,  and  E.V., 
give  heaven,  for  the  Gr.,  the  heaven.  And  recollect,  reader,  that 
in  all  of  these  places,  as  in  all  other  places,  the  Heb.  is  in  the  plu- . 
ral.  In  Gen.  22  :  17,  the  Douay  is,  of  heaven  :  E.  V.,  the  heaven. 
Exod.  24  :  10  ;  Douay,  the  heaven  :  E.  V.,  heaven.  Lev.  26  :  19  ; 
Douay,  the  heaven :  E.V.,  heaven.  Deut.  1  :  28,  Lat.,  caelum,  (the) 
heaven  :  Ital.,  the  cielo  :  Douay,  the  sky :  E.  V.,  heaven.  Deut., 
9:1,  Lat.,  caelum,  (the)  heaven,  &c. :  Ital.,  the  cielo:  Douay,  the 
sky  :  E.  v.,  heaven.  Deut.  10  :  14,  Douay,  heaven  and  the  heaven 
of  heaven  :  E.  V.,  the  heaven  and  the  heaven  of  heavens.  Deut. 
11 :  21,  Douay,  the  heaven:  E.  V.,  heaven.  Deut.  28:  12,  Douay, 
and  E.  V.,  the  heaven.  Deut.  28 :  23,  Douay,  Be  the  heaven,  that 
is  over  thee,  of  brass ;  E.  V.,  thy  heaven.  Deut.  33  :  28,  Ital.,  Dou- 
ay, and  E.  V.,  the  heavens,  for  the  Gr.,  the  heaven. 

In  Gen.  1  :  26,  28,  30  ;  2  :  19,  20  ;  6 :  7  ;  9:2;  in  each  of  which 
the  Gr.  and  the  Ital.  have  the  article,  the  heaven  ;  and  the  Lat.  of 
(the)  caelum ;  the  Douay,  and  E.  V.,  have,  of  the  air.  In  Gen. 
7  :  23,  Douay,  of  the  air :  E.  V.,  of  the  heaven.  Exod.  9:8;  Gr,, 
and  Ital.,  the  heaven:  Lat.,  (the)  caelum:  Douay,  the  air:  E,  V,, 
the  heaven,  Exod.  9:  10;  Gr.,  and  Ital.,  the  heaven:  Lat.,  (the) 
caelum:  Douay,  the  air:  E.  V.,  heaven.  Exod.  10  :  21,  22;  Gr., 
and  Ital.,  the  heaven  :  Douay  and  E.  V.,  heaven.  Deut.  28  :  26,  Gr., 
and  Ital.,  of  the  heaven :  Lat.,  of  (the)  caelum:  Douay,  and  E.  V., 
of  the  air.     In  all  the  77  places  the  Lat.  has  caelum,  in  different 


534  THEOLOGY    OF   THE   BIBLE. 

cases;  and  in  Deut.  33:  28,  has  caeli^  [nominative  plural],  (the) 
heavens  ;  Douay,  Ital.,  and  E.  V.,  the  heavens ;  for  the  Greek,  the 
heaven.  The  Douay  chooses  not  to  put  the  article  before  the  Lat. 
caelum  in  the  47  places  where  the  Douay  and  E.  V.  give,  heaven, 
for  the  Gr.,  the  heaven. 

In  Gen.  1:8;  2:4;  19:  24;  Deut.  33  :  13  ;  the  Gr.  has  oura- 
nos,  in  the  singular  and  without  its  article :  in  1  :  8 ;  Ital.,  cielo, 
[without  the  article]  defined,  the  heaven,  air,  sky :  in  the  other 
three  verses  the  Ital.  has  its  definite  article,  the  cielo :  in  1 :  8,  the 
Douay,  and  E.  V.,  have,  heaven.  2:4;  Gr.,  first  ouranos,  without 
its  article,  and  then,  the  heaven  :  Ital.,  the  cielo  [with  its  definite 
article]  in  both  places :  Lat.,  (the)  heavens, .  .  .  (the)  heaven : 
Douay,  the  heaven,  .  .  .  the  heaven :  E.  V.,  the  heavens,  .  .  .  the 
heavens.  19:  24;  Gr.,  heaven:  Ital.,  the  heaven:  Lat.,  (the)  cae- 
lum: Douay,  and  E.  V.,  heaven.  Deut.  33:  13;  Gr.,  of  heaven: 
Ital.,  of  the  heaven  :  Lat.,  of  (the)  heaven:  Douay,  and  E.  V.,  of 
heaven. 

Again,  there  is  not  an  instance  in  tlie  Gr.  of  the  Pentateuch  of 
the  use  of  ouranos  in  the  plural :  it  is  always  in  the  singular  in  the 
Pentateuch,  sometimes  without  the  article,  but  most  generally 
with  it ;  though  the  Heb.  is  always  in  the  plural :  yet  we  have  in 
the  E.  v.,  the  heavens,  both  where  the  Gr.  is  in  the  singular  with- 
out the  article  and  where  it  is  in  the  singular  with  the  article. 
Gen.  1:8;  Gr.,  ouranos  [without  the  article.]  Gen.  2:1;  Gr.,  the 
heaven :  Lat.,  (the)  heavens :  Ital.,  Douay,  and  E.  V.,  the  heavens. 
Gen.  2:4;  Gr.,  ouranos,  with  or  Avithout  the  article  :  E.  V.,  the  hea- 
vens in  both  places.  Deut.  10 :  14 ;  Gr.,  the  heaven  hai,  yea,  or,  and, 
heaven  of  the  heaven  :  Ital.,  the  heavens  and  the  heavens  of  the 
heavens :  E.  V.,  the  heaven,  and  the  heaven  of  heavens.  Gen. 
19  :  24  ;  Gr.,  rained  .  .  out  of  ouranos  [withottt  the  article] :  Ital., 
from  the  heaven,  with  the  Ital.  definite  article  :  Douay,  out  of  hea- 
ven :  E.  v.,  out  of  heaven.  Deut.  33  :  13  ;  Gr.,  of  heaven,  without 
the  article:  Ital.,  of  the  heaven  :  [the  dew  :  of  course  the  Gr.  oura- 
nos without  the  article  means,  the  heavens]  :  the  Lat.  here,  is,  of 
caelum,  (the)  heaven :  Douay,  and  E.  V.,  of  heaven.  Deut.  33  :  28  ; 
Gr.,  the  heaven :  Lat.,  (the)  heavens :  Douay,  the  heavens :  Ital., 
the  his  heavens :  E.  V.,  his  heavens.  The  four  places  where  oura- 
nos is  used  without  the  article  are  more  fully  given  before. 

Thus  it  is  conclusively  established,  that  the  heaven  of  the 
writer  of  the  Pentateuch  was  the  heavens  over  his  head,  and  uo 
other. 


THEOLOGY   OF   THE   BIBLE.  ,  535 

Aud  by  running  through  the  verses  given  from  the  end  of  the 
Pentateuch  to  the  end  of  Psalms,  the  reader  will  find  that  the  Gr., 
ouranos,  in  the  singular  and  with  the  Gr.  article,  is  nsed  109 
times  :  and  that  the  Gr.  ouranos,  in  the  singular  and  without  the 
article,  is  used  34  times :  and  that  the  Gr.  otcranos,  in  the  plural 
with  the  Gr.  article  is  used  22  times ;  and  in  the  plural  with- 
out the  article,  4  times.  That  in  all  these  109  places  where  the 
Gr.  uses  ouranos  in  the  singular  with  the  article,  the  Ital.  gives, 
the  heaven,  with  its  definite  article,  except  in  the  places  following, 
namely :  Judges  5:4;  where,  for  the  Gr.,  the  heaven,  the  Lat. 
gives,  (the)  heavens,  and  the  Douay,  Ital.,  and  E.  V.,  the  heavens. 
2  Sam.  18 :  9  ;  Ital.,  .  .  .  and  he  remained  suspended  between  cielo, 
[without  the  article,  but  to  be  rendered,  the  heaven,  the  sky ;  these 
being  definitions  of  clelo,^  the  heaven, — sky, — and  earth  :  Douay, 
and  E.  V.,  between  the  heaven  and  the  earth.  1  Kings  8  :  27  ; 
Ital.,  the  heavens  e,  and,  or,  yea,  the  heavens  of  the  heavens  ;  where 
the  Gr.  has,  the  ouranos,  in  the  singular,  three  times :  Douay,  hea- 
ven, and  the  heavens  of  heavens  cannot  contain  thee :  E.  V.,  the 
heaven  and  heaven  of  heavens.  In  1  Kings  21 :  24,  where  the  Heb. 
is,  the  feathered,  or,  flying,  of  these  heavens :  Gr.,  the  winged  of 
the  heaven:  Ital.,  [simply]  the  birds:  Douay,  and  E,  V.,  of  the 
air.  1  Chron.  16:  31  ;  Ital.,  the  heavens:  Lat.  (the)  heavens  :  Dou- 
ay, and  E.  v.,  the  heavens:  Gr.,  [as  in  all  the  rest  of  the  109 
places],  the  heaven.  1  Chron.  29  :  11  ;  Ital.,  in  cielo,  [without  the 
article] :  Lat.,  in  (the)  caelum :  Douay,  in  heaven :  E.  V.,  in  the 
heaven.  2  Chron.  2:6;  Ital.,  the  heavens,  yea,  or,  and,  the  hea- 
vens of  the  heavens  :  Gr.,  the  heaven,  three  times :  Douay,  heaven 
and  the  heavens  of  heavens  cannot  contain  him  :  E.  V.,  the  hea- 
ven, and  heaven  of  heavens.  2  Chron.  6  :  18  ;  Ital,,  the  same  as  in 
2:6:  Douay,  heaven  and  the  heavens  of  heavens  :  E.  V.,  heaven, 
and  the  heaven  of  heavens :  Margin,  "  i.  e.,  the  outei-most  and 
loftiest  circle  of  creation." — Ed.  Nehem.  9 :  6 ;  Ital.,  .  .  .  thou 
hast  made  the  heavens,  the  heavens  of  the  heavens :  Douay,  hea- 
ven, and  the  heaven  of  heavens :  E.  V.,  heaven,  the  heaven  of  hea- 
vens. Job  9:8;  Ital,  the  heavens.  Job  11  :  8;  Ital,  the  hea- 
vens. Job  14:  12;  Ital,  c/e^i  [without  the  article],  the  heavens, 
skies :  Douay,  and  E.  V.,  the  heavens.  Job  20  :  27  ;  Ital,  i  cieli, 
the  heavens  :  Lat.,  (the)  heavens  :  Douay,  the  heavens  :  E.  V.,  the 
heaven.  Ps.  19:6;  Ital,  de^  cieli,  of  the  heavens  :  Douay,  of  hea- 
ven :  E.  v.,  of  heaven.  Ps.  68  :  33 ;  Ital,  rideth  on  horseback  upon 
the  heavens  of"  the  heaveus  :  Douay,  the  heaven  of  heavens  :  E.  Y., 


536  THEOLOGY   OF   THE   BIBLE. 

upon  the  heavens  of  the  heavens.  68 :  34 ;  Heb., .  ,  .  yea,  the 
splendour  of  him  upon  shhqim,  (the)  clouds,  or,  as  we  have  seen, 
the  firmament  of  heaven :  Gr.,  on  the  clouds :  Ital.,  upon  i  cieli, 
the  heavens  :  Lat,,  at,  or,  within,  the  clouds  :  Douay,  in  the  clouds  : 
E.  v.,  in  the  clouds  :  Margin,  "  or,  heavens  ;"  taken  from  the  Ital. 
73  :  25  ;  Ital.,  cielo  [without  the  article],  the  heaven  ;  for  the  Gr., 
the  heaven :  Lat.,  (the")  caelum :  Douay,  and  E.  V.,  in  heaven. 
Ps.  113:6;  Ital.  in  c/e^o,  [without  the  article,]  the  heaven,  sky : 
Lat.,  in  (the)  caelum:  Douay,  and  E,  V.,  in  heaven.  Ps.  115:  3; 
Ital.,  upon  the  heavens  :  E.  V.,  in  the  heavens.  Ps.  115  :  15  ;  Ital., 
.  .  .  that  hath  made  the  cielo :  E.  V.,  which  made  heaven.  Ps. 
115  :  16;  Ital.,  the  cielo,  the  cielo:  E.  V,,  the  heaven,  (even)  the 
heavens  ;  Ps.  119  :  89  ;  Ital.,  upon  the  heavens  ;  Douay,  and  E.  V., 
in  heaven.  Ps.  121  :  2  ;  Ital.,  .  .  that  hath  made  the  cielo  :  Douay, 
and  E.  V.,  made  heaven.  123  :  1 ;  Ital.,  upon  the  heavens;  Douay, 
in  heaven  :  E.  V.,  in  the  heavens.  Ps.  124  :  8 ;  Ital.,  .  .  .  that  hath 
made  the  cielo  :  Douay,  and  E.V.,  that  made  lieaven.  Ps.  135  :  6  ; 
Ital.,  at,  or,  upon,  cielo,  the  heaven,  sky :  Lat.,  in  (the)  caelum  : 
Doviay,  and  E.  V.,  in  heaven.  Ps.  136  :  26  ;  Ital., ...  of  the  hea- 
vens :  Douay,  and  E.  V.,  of  heaven.  Ps.  139:  8;  Ital.,  into  or, 
upon,  cielo,  the  heaven,  sky  :  Lat.,  into  (the)  caelum :  Douay,  and 
E.  v.,  into  heaven.  Ps.  147  :  8  ;  Ital.,  who  covcreth  the  cielo  with 
clouds :  Douay^  and  E.  V.,  the  heaven.  Recollect,  reader,  that  in 
every  one  of  these  109  jDlaces  the  Gr.  has  the  onranos. 

The  Gr.  has  ouranos,  in  the  singular  without  the  article,  in  34 
places.  The  Ital.  has,  the  cielo  [with  its  definite  article]  in  all  these 
places  except  the  following,  namely  :  Josh.  2  :  11 ;  Ital.,  upon  cielo, 
[without  its  article,  defined]  the  heaven,  the  sky :  Lat.,  at,  or,  within, 
(the)  caelum:  Douay,  and  E.  V.,  in  heaven.  2  Chron.  20  :  6  ;  Ital., 
upon  the  heavens:  Douay,  and  E.  V.,  in  heaven.  Job  15  :  15; 
Ital.,  the  heavens  :  Lat.,  (the)  heavens :  Douay,  and  E.  V.,  the  hea- 
vens. Job  26  :  11 ;  Ital.,  the  pillars  of  the  heavens  :  Lat.,  of  (the) 
caelum  :  Douay,  and  E.  V.,  of  heaven.  Job  26  :  13  ;  Ital.,  the  hea- 
vens :  Lat.,  (the)  heavens :  Douay,  and  E.  V.,  the  heavens.  Job 
28 :  24  ;  Ital.,  the  heavens :  Lat.,  sub  caelo,  under  (the)  heaven : 
Douay,  and  E.  V.,  under  heaven.  Job  38 :  33  ;  Ital.,  of  the  hea- 
vens :  Douay,  and  E.  V.,  of  heaven.  Ps.  11 :  4  ;  Ital.,  .  .  the  trono, 
seat,  of  the  Lord  (is)  upon  the  heavens:  Lat.,  at,  or,  within,  (the) 
caelum  sedes,  the  seat,  of  him :  Douay,  the  Lord's  throne  (is)  in 
heaven  :  E.  V.,  the  same.  Ps.  18  :  9  ;  Ital.,  the  heavens  :  Lat.,  (the) 
heavens :  Douay,  and  E.  V.,  the  heavens. 


THEOLOGY   OF   THE   BIBLE.  537 

Recollect,  reader,  that  in  all  these  34  places  the  Gr.  uses  oura- 
nos^  singular,  Avithout  the  article.  So  that  the  Gr.  owanos,  whether 
in  the  singular  with  the  article,  or  in  the  singular  without  the  ar- 
ticle; and  in  the  plural  whether  with  or  without  the  article,  always 
means,  the  heavens  over  our  heads. 

In  these  verses  from  the  end  of  the  Pentateuch  to  the  end  of 
Psalms,  the  Gr.  ouranos  in  the  plural  with  the  Gr.  article  is  used 
21  times.  2  Chron.  28 :  9  ;  Gr.,  to  the  heavens  :  Ital.,  to  the  cielo, 
[singular]  :  Lat.,  to  (the)  caelum,  [singular]  :  Douay,  and  E.  V., 
up  unto  heaven.  Ps.  8:1;  Ital.,  upon  the  heavens :  Lat.,  u])on 
(the)  heavens :  Douay,  above  the  heavens :  E.  V.,  the  same.  Ps. 
8:3;  Ital.,  the  thy  heavens  :  Douay,  and  E.  V.,  thy  heavens.  Ps. 
19:  1;  Ital.,  the  heavens:  Douay,  the  heavens  shew  forth  the 
glory  of  God :  [The  Heb.  is,  the  splendour  of  Jehovah :  so  that  this 
verse  is  equivalent  to,  the  splendour  of  Jehovah  is  upon  the  hea- 
vens, where  the  Douay  and  E.  V.  have,  above  the  heavens.]  Ps. 
33  :  6  ;  Lat.,  (the)  heavens:  Douay,  Ital.,  and  E.  V.,  the  heavens. 
Ps.  57  :  5  ;  Heb.,  .  .  .  ol,  upon,  these  heavens:  Gr.,  upon  toics,  these, 
or,  the,  heavens  :  Lat.,  upon  (the)  heavens  :  Ital.,  upon  the  heavens  : 
Douay,  and  E.  V.,  above  the  heavens.  Ps.  57  :  10  ;  Lat.,  to  (the) 
heavens  :  Ital,,  to  the  cielo,  [in  the  singular]  :  Douay,  to  the  hea- 
vens, .  .  .  unto  the  clouds:  E.  V.,  the  same.  Ps.  57:  11;  Heb. 
upon  (the)  heavens :  Gr.,  upon  the  heavens :  Lat.,  upon  (the)  hea- 
vens :  Ital.,  upon  the  heavens :  Douay,  and  E.  V.,  above  tlie  hea- 
vens. Ps.  68:  8 ;  Lat.,  (the)  heavens,  Douay,  Ital.,  and  E.  V.,  the 
heaA'ens.  The  other  verses  in  Avhich  the  Gr.  ouranos  in  the  plural 
with  the  article  is  used  are,  Ps.  69  :  34 ;  89  :  2,  5  ;  96  :  5,  11 ;  102  : 
25  ;  107  :  26  ;  108 :  4  ;  113  :  4  ;  136  :  5  ;  148  :  1,  4.  They  are  given 
before,  in  their  order:  turn  to  them.  In  Ps.  89  :  6,  where  the  Heb. 
has  shhq,  (the)  sky,  used  by  metonymy  for,  the  firmament  of  hea- 
ven, says  Ges.,  the  Gr,,  Lat,,  and  Douay  have,  clouds ;  the  Ital,  in 
the  cielo,  heaven,  sky  :  E.  V.,  in  the  heaven  ;  the  verse  is  given  in 
its  place. 

And  from  the  end  of  the  Pentateuch  to  the  end  of  Psalms,  the 
Gr.  otiranos  in  the  plural  and  without  the  article  is  used  four  times, 
namely,  1  Sam.  2  :  10;  1  Chron.  16  :  26  ;  Ps.  2  :  4  ;  144  5 :  In  1 
Sam.  2:10,  the  Lat.  gives,  heavens  :  Douay,  the  heavens  :  Ital.,  the 
cielo  [the  singular] :  E,  V.,  heaven.  Tui-n  to  the  four  places,  given 
before  in  their  order. 

And  within  the  same  limits  there  are  six  places  where  the  Heb. 
has  he  shmim^  of  these  heavens,  in  all  but  Ps.  8  :  8,  where  it  lias 


538  THEOLOGY   OF  THE   BIBLE. 

only  shmim,  of  (the)  heavens ;  and  in  all  of  which  the  Gr.  has,  of 
the  heaven  ;  and  in  all  of  which  the  Lat.  has,  of  (the)  heaven  ;  and 
in  all  of  which  the  Ital.  has,  of  the  cielo  :  the  Douay  has,  in  all  of 
them,  of  the  air:  the  E.  V.  has,  of  the  air,  in  four  of  them,  namely, 
1  Sam.  17  :  44,  46  ;  1  Kings  16  :  4 ;  Ps.  8  :  8  ;  and,  of  the  heaven, 
in  the  other  two,  namely.  Ps.  79  :  2  ;  104:  12.  Turn  to  the 
verses,  given  in  their  order. 

By  running  through  the  verses  before  given  from  the  end  of 
Psalms  to  the  end  of  Malachi,  the  reader  will  find,  that  the  Gr. 
ouratios  in  the  singular  and  with  the  Gr.  article  is  used  104  times. 
That  of  these  104  times  the  Ital.  uses  the  plural  with  its  definite 
article  23  times,  namely,  Pro  v.  8:27;  Isai.  13:10;  42:5;  44:  24; 
45:  12, 18;  48:  13;  60:  3;  51  :  13,  16;  55:  9;  64:  1;  Jer.  4:  23,25, 
28  ;  10  :  12  ;  14  :  22  ;  31  :  37  ;  51 :  15,  48  ;  Dan.  7  :  27  ;  9  :  12  ;  Zech. 
8:  12;  and  uses  cieli,  [plural,  without  its  definite  article,  but  to 
be  rendered  the  heavens,  as  cielo  is  defined,  the  heaven^  the  sky,] 
twice,  namely,  Isai.  45  :  8 ;  Jer.  2:  12;  and  new,  inexperienced, 
unaccustomed,  heavens,  once,  namely,  Isai.  65  :  17 ;  in  all  27  times : 
and  uses  the  singular,  cielo,  with  its  definite  article,  72  times :  and 
uses  the  singular,  cielo,  without  its  definite  article  five  times, 
namely,  Jer.  51 :  63,  upon,  or,  into,  cielo;  Ezek.  8:  3,  between 
cielo  and  earth ;  Dan.  6  :  27,  upon,  or,  in,  cielo  ;  Amos  9  :  2,  upon, 
or,  into,  cie^oy  Zech.  5 :  9,  between  c^Wo  and  earth;  and  in  Isai. 
47:  13,  it  gives,  simply,  the  astrologers,  where  the  Heb.,  Gr.,  and 
Lat.,  are,  astrologers  of  the  heavens.  Recollect,  reader,  that  in  all 
these  1 04  places  the  Gr.  ouranos  is  in  the  sing,  with  che  Gr.  article. 

In  30  of  these  104  places  where  the  Gr.  uses  ouranos  in  the 
singular  with  the  Gr.  article,  the  Douay  gives,  '  the  heavens.'  In 
7  of  them  it  gives  '  the  heaven.'  In  one  of  them  it  gives  '  the 
skies.'  In  18  of  them  it  gives  '  the  air.'  And  in  one  of  them,  Isai. 
47  :  13,  where  the  Heb.  has  astrologers  of  (the)  heavens;  the  Gr., 
...  of  the  heaven ;  the  Lat.,  ...  of  (the)  heaven  ;  the  Douay,  Ital., 
and  E.  V.,  have  only  '  the  astrologers  ;'  making  in  all  57  of  these 
104  places.  In  all  the  rest  of  them  the  Douay  has  only  the  word 
heaven. 

The  reader  can  now  compare  these  104  verses  in  the  E.  V., 
with  the  same  verses  in  the  Douay. 

Within  the  same  limits,  i.  e.,  from  the  end  of  Psalms  to  the  end 
of  Malachi,  the  Gr.  uses  ouranos  in  the  singular  and  without  its 
article  17  times,  besides  Prov.  30  :  4,  Avhich  is  omitted  in  my  copy 
of  the  Greek.      These  verses   ai-e  Prov.  8  :  28  ;  25  :  3 ;  (30  :    4, 


THEOLOGY   OF   TUE   BIBLE.  539 

omitted.)  Isai.  1:2;  Jerm.  10:13;  51 :  9,  16  ;  Lam.  2  :  1 ;  3 :  41, 
50  ;  4  :  19  ;  Ezek.  32  :  7  ;  Dan.  2  :  28,  38  ;  4 :  13,  (Gr.  v.  10  ;)  Joel 
2  :  30  ;  Zech.  12  :  1. 

The  Ital.  uses  clelo  without  the  article  in  but  four  of  these  ver- 
ses, namely,  Prov.  30  :  4,  which  is  omitted  in  my  copy,  and  there- 
fore I  can't  tell  whether  the  Greek  has  the  article  there  or  not ;  but 
it  probably  has  not ;  Lam.  2:1;  Dan.  2:28;  Joel  2:3.  It  has 
dell,  the  plural  without  the  article  in  Isai.  1:2;  and  has,  upon  the 
heavens,  in  Lam.  3  :  41 :  in  all  the  rest  it  uses  its  definite  article. 

The  Douay  has,  heaven,  without  the  article,  in  but  five  of  these 
17  verses,  namely,  Jer.  50:  16;  Lam.  2  :  1 ;  Dan.  2  :  28;  4:  13, 
(Douay,  v.  10  ;)  Joel  2 :  30.  It  has,  the  air,  in  Lam.  4:19;  Dan. 
2:38.  It  has,  heavens,  in  Isai.  1:2;  and  the  heavens,  in  Jer. 
51:9;  Lam.  3  :  41  ;  3  :  60 ;  Ezek.  32  :  7  ;  Zech.  12 :  1. 

Of  these  17  places,  the  E.  V.,  has,  Jerem.  10 :  13,  the  heavens  ; 
51 :  9,  heaven;  51 :  16,  the  heavens;  Lam.  3  :  50,  heaven;  Lam.  4: 19, 
the  heaven;  Ezek.  32  :  7,  the  heaven  ;  Dan.  2  :  38,  the  heaven  ;  Joel 
2  :  30,  the  heaven.     In  the  other  verses  the  E.  V.  is  like  the  Douay, 

From  the  end  of  Psalms  to  the  end  of  Malachi,  the  Gr.  uses  the 
plural  of  ouranos  with  the  article  but  once,  Isai.  34:4;  using  the 
singular  of  ouranos  with  the  article  in  the  same  verse  :  The  Ital.  is 
the  same ;  E,  Y.,  the  same ;  Douay,  the  heavens,  in  botli  places. 
And  the  Gi*.  uses  the  plural  of  ouranos  without  the  article  in  two 
places;  Isai.  44:  23;  49  13;  Ital.,  O  heavens,  in  both:  Douay,  O 
ye  heavens,  in  both :  E.  V".,  O  ye  heavens,  in  the  first,  and  O  hea- 
vens, in  the  last. 

We  thus  find,  that  in  the  Greek  of  the  Old  Testament  the  Gr., 
ouranos  in  the  singular  and  without  the  Gr.  article  is  used  54 
times ;  and  that  it  always  means,  the  heavens ;  just  what  it  means 
when  ouranos  is  used  in  the  singular  with  the  Gr.  article  ;  and  just 
what  ouranos  in  the  plural,  whether  with  or  without  the  Gr.  article, 
means.  Of  the  54  places  where  the  Gr.  ouranos  is  used  in  the  sin- 
gular without  the  Gr.  article  in  the  Gr.  of  the  Old  Testament  I  re- 
refer  the  reader  to  21,  given  in  their  order,  for  the  purpose  of  shew- 
ing, that  both  by  all  the  three  Romish  versions  and  by  the  E.  V., 
oiiranos,  in  the  singular  and  without  the  article,  means  just  what  it 
means  when  used  in  the  singular  with  the  article,  and  just  what  it 
means  Avhen  iised  in  the  plural,  whether  with  or  without  the  article, 
namely,  the  heavens.  These  21  verses  where  ouranos  is  used  in 
the  singular  without  the  article  are :  Gen,  2:4;  Job  12  :  7  ;  15  :  15 ; 
20  :  0  ;  26  :  13;  Ps.  18  :  9,  13  ;  73  :  9  ;  78  :  26  ;  Prov.   25  :   3  ;  Isai. 


540  THEOLOGY   OF   THE   BIBLE. 

1:2;  Jer.  10:13;  51  :  9,  16  ;  Lara.  3  :  41,  50 ;  4  :  19 ;  Ezek.  32  :  V  ; 
Dan.  2:38;  Joel  2 :  30 ;  ZecL  12:1. 

And  now,  reader,  we  can  ask  Orthodoxy,  What  has  become  of 
its  heaven  ?  What,  of  the  place  it  assigns  to  the  omnipresent  Jeho- 
vah ?  Of  whom  the  Scriptures  use  such  language  as  we  have  seen 
in  Deut.  33  :  26  ;  1  Kings  8  :  2V ;  22  :  19  ;  Ps.  2  :  4  ;  11:4;  57:5, 
11  ;  68 :  33  ;  93  :  2  ;  104  :  3  ;  123:1;  Isai.  66  :  1  ;  Jerem.  23  :  24 ; 
and  in  many  other  places  :  and  who,  in  Isai.  57  :  15,  is  said  to  in- 
habit eternity. 

I  give  Job  26  :  9,  for  the  purpose  of  shewing,  what  all  Scripture 
shews,  that  it  is  the  heavens  (not  the  Orthodox  heaven)  that  are 
called  the  seat  of  Jehovah :  The  Heb.  is,  Covering  face  of  ksa,  seat 
lofty  and  covered,  spreading  out  o/,  upon,  or,  over,  it  cloud  of  him : 
Gr.,  Who  kraton,  keeping,  or,  retaining  face  fhwnoic,  of  seat,  chair 
of  state,  expanding  epi,  upon,  or,  over,  it  cloud  of  him:  Lat.,  Who 
keepeth  apart  lace,  or,  aspect,  solii,  of  seat  of  state,  of  him,  (ef, 
yea)  expandeth  upon,  or,  over,  it  his  cloud:  Ital.,  He  covereth,  or, 
flooreth,  the  superficies  of  the  (his)  trono,  seat,  he  scattereth  the 
his  cloud  upon,  or,  over,  it :  Douay,  He  withholdeth  the  face  of  his 
throne,  (and)  spreadeth  his  cloud  over  it :  E,  V.,  He  holdeth  back 
the  face  of  his  throne,  (and)  spreadeth  his  cloud  over  it.  We  thus 
see,  that  our  word  throne  is  the  Gr.  word  thronos  untranslated :  it 
is  defined,  a  seat,  chair,  armed  chair,  chair  of  state.  And  for  the 
same  purpose  I  give  Job  36  :  29  ;  Heb.,  If  indeed,  oi",  even  if,  shall 
[for,  can]  be  regarded  as  a  thing  understood  the  expanding,  or, 
spreading  out,  ob  of  (a)  cloud,  [to  give  rain,  see  v.  27,  28]  tshaut, 
(the)  tumult,  or,  crashing  (Ges.  gives,  crashing,  citing  this  verse) 
sJct,  of  (the)  booth,  w,  of  him :  [this  same  word  ske  (it  is  s7vt  in  Job 
36  :  29,  because  it  is  there  used  before  k,  and  the  e  is  therefore 
changed  to  i')  is  used  in  the  Heb.  of  Job  38  :  40;  where  the  Lat. 
has,  lurking  places,  and  the  E.  V.  has,  covert.  There  is  no  inter- 
rogation mark  at  the  end  of  36  :  29  either  in  the  Gr,,  the  Lat.,  or 
the  Douay ;  and  the  Hebrew  language  has  no  interrogation  mark.] 
The  Ital.,  of  36  :  29  is,  Besides  to  this,  or.  Beyond  this,  can  (any- 
body) understand  the  stretchings,  or,  spreadings-out  of  the  clouds, 
(e)  the  resoundings  of  his  tabernacle?  E.  V.,  Also  can  (any)  under- 
stand the  spreadings  of  the  clouds,  (or)  the  noise  of  his  tabernacle? 

And  what  other  or  better  than  such  figurative  language  as  is 
used  throughout  the  Bible  could  be  used  of  God ;  whose  mode  of 
existence  is  utterly  incomprehensible  ;  nay,  whose  very  existence, 
Avithout  beginning,  is  too  deep  a  mystery  for  a  man  to  trust  liim- 


THEOLOGY   OF   THE   BIBLE.  54] 

self  even  to  employ  his  thoughts  upon  Avith  any  idea  of  satisfying 
liimself  with  some  solution  of  it  witliin  the  reach  of  his  faculties. 
Man's  puny  so-called  reasoning  argues  in  tliis  wise:  Nothing  can 
exist  without  a  cause  ;  and  from  this  premise  concludes  the  exist- 
ence of  God  as  the  first  cause  :  that  is,  concludes  the  existence  of 
(jod  without  a  cause  from  the  premise  tliat  nothing  can  exist  with- 
out a  cause.  Napoleon,  from  the  deck  of  the  ship  in  which  he  was 
crossing  the  Mediterranean,  silenced  a  party  of  his  ofiicers  who 
were  indulging  in  atheistic  remarks,  by  three  syllables :  Pointing 
his  lifted  hand  to  the  stars  in  the  firmament,  he  asked  :  Who  set 
those  ?  But  after  all,  this  is  only  the  same  syllogism,  put  in  its 
shortest  form. 

If  our  reader  has  made  himself  a(»][uainted  with  the  various  the- 
ories of  man  from  the  earliest  times  and  through  the  succeeding 
ages  as  to  the  mode  of  God's  existence ;  as  to  what  God  is,  or 
what  is  God,  he  has  j^robably  become  content  with  the  language 
of  the  ScriiDtures  :  that  God  dwelleth  in  the  heavens:  fills  the  hea- 
vens and  the  earth  [i.  e.,  all  space] :  sitteth  on  the  heavens,  &c., 
&c. ;  and  content  to  take  the  passages  which  ascribe  to  God  eyes, 
and  ears,  and  hands,  and  feet,  &c.,  as  figures  of  speech,  not  intend- 
ed to  shew  that  he  is  material,  (for  if  so  he  must  dwell  in  some 
place,  and  be  visible) ;  nor  intended  to  oppose  the  other  represen- 
tations of  Scripture,  that  he  is  immaterial,  everywhere  present, 
and  invisible  ;  and  consequently  that  place  cannot  be  ascribed  to 
him. 


In  the  New  Testament  the  Greek  word  used  is  the  same  word 
ouranos  used  in  the  Greek  version  of  the  Old  Testament ;  and  of 
course  it  has  the  same  meaning  in  the  New  Testament  that  it  has 
in  the  Old. 

Mat.  3:2;  Gr., .  .  ,  that  basileia^  sovereign  rule,  tun  ouranon, 
of  the  heavens  [i.  e.,  proceeding  from  the  heavens,  for,  from  GodJ  : 
Ital.,  of  the  heavens :  Rhciras,  and  E.  V.,  the  kingdom  of  heaven. 
3  :  16  ;  Gr.,  .  .  .  oi  oicranoi,  the  heavens :  Ital.,  Rheims,  and  E.  V., 
the  heavens.  3:17;  Gr.,  .  .  .  out  of  the  heavens  :  [where  I  have 
o-iven  the  heavens,  or  the  heaven,  the  Gr.  has  the  article] :  ItaL, 
from  the  delo,  [singular]  :  Rheims,  and  E,  V.,  from  heaven.    4  :  IV; 


542  THEOLOGY   OF   THE   BIBLE. 

Gr.,  tlie  sovereign  rule  of  the  heavens :  Ital.,  of  the  heavens : 
Rheims,  and  E.V.,  the  kingdom  of  heaven.  In  5  :  3,  and  10,  the  Gr., 
Ital.,  Rheims,  and  E.  V.,  are  the  same  as  in  4 :  IV.  6:12;  Gr.,  for 
the  wages,  or,  reward,  of  you  much  e??,  at,  at  the  disposal  oi\  the 
heavens  [i.  e.,  with  God,  equivalent  to,  the  sovereign  rule  of  the 
heavens,  in  v.  3] :  Ital.,  at  the  heavens :  Rheims,  and  E.  V.,  in  hea- 
ven. 5:16;  Gr.,  .  .  e)i,  upon,  the  heavens  :  Ital.,  upon  the  heavens : 
Rheims,  and  E.  V.,  in  heaven.  5:18;  Gr.,  .  .  .  the  heaven  :  Ital., 
the  heaven  :  Rheims,  and  E.V.,  heaven.  5:19;  Gr.,  the  sovereign 
rule  of  the  heavens,  twice :  Ital.,  of  the  heavens,  twice :  Rheims, 
the  kingdom  of  heaven,  twice  :  E.  V.,  the  same,  5  :  20  ;  Gr.,  .  .  . 
els,  to,  or,  into,  that  sovereign  rule  of  the  heavens  [i.  e,,  proceeding 
from  the  heavens]  :  Ital.,  of  Ijlie  heavens :  Rheims,  you  shall  not 
enter  into  the  kingdom  of  heaven  :  E.  V.,  into  the  kingdom  of  hea- 
ven. 5  :  34,  Gr.,  .  .  .  neither  on  the  heaven :  Ital.,  neither  by  the 
heaven  :  Rheims,  and  E.  V.,  neither  by  heaven.  5 :  45  ;  Gr,,  In 
order  that  ye  be  sons  of  that  Father  of  you  which  ew,  at,  on,  or,  in, 
heavens  [without  the  article] :  Ital,,  at,  upon,  or,  in,  the  heavens  : 
Rheims,  and  E.  V.,  in  heaven.  5  :  48  ;  Gr.,  ...  as  that  Father  of 
you  which  en,  upon,  the  heavens :  Ital.,  upon,  the  heavens :  Rheims, 
as  also  your  heavenly  Father:  E.  V.,  as  your  Father  which  is  in 
heaven.  6:1;  Gr.,  else  (a)  reward,  or,  wages,  ye  have  not  from 
that  Father  of  you  which  ew,  upon,  the  heavens:  Ital.,  upon  the 
heavens :  Rheims,  and  E.  V.,  in  heaven.  6:9;  Gr,,  .  .  .  Father 
of  us  ho,  who,  or,  which,  en  the  heavens  :  Ital.,  upon,  the  heavens  : 
Rheims,  and  E.  V.,  in  heaven.  6:10;  Gr.,  as,  ew,  upon,  or,  in, 
ourano,  heaven  [without  the  article],  kai,  also,  on  this  earth :  Ital., 
upon  earth  as  upon,  or,  in,  cielo:  Rheims,  on  earth  as  (it  is)  in 
heaven  :  E.  V.,  in  earth  as  (it  is)  in  heaven.  6:14;  Gi\,  ,  .  .  kai, 
also,  to  you  that  Father  of  you  ho,  which,  onranios,  celestial  [i.  e., 
upon  the  heavens] :  Ital.,  your  Father  celeste,  celestial :  Rheims, 
and  E.  V.,  your  heavenly  Father,  6  :  20  ;  Gr,,  But,  lay  up  in  re- 
serve to  you  treasures  en  oiirano  [meaning  the  same  as  in  5 :  12]  : 
Ital,,  at  cielo  [singular,  5:12,  the  heavens] :  Rheims,  and  E.  V,,  in 
heaven.  6:  26  ;  Gr,,  the  winged  of  the  heaven,  .  .  .  that  Father  of 
you  which  celestial :  Lat,,  of  (the)  caelum:  Ital,,  of  the  heaven, .  . 
the  Father  of  you  celestial:  Rheims,  and  E.  V.,  of  the  air;  your 
heavenly  Father.  6  :  32  ;  Gr.,  .  .  .  that  Father  of  you  whicli  celes- 
tial. 6  :  33  ;  Gr.,  Seek,  but,  first,  that  sovereign  rule  of  [i.  e.,  pro- 
ceeding from]  God  :  [meaning  the  same  as,  of  [proceeding  from] 
the  heavens,  in  Mat.  3  :  2,  and  other  places,]     7:11;  Gr., ,  ,  ,  that 


THEOLOGY   OF   THE   BIBLE.  543 

Father  of  you  whicL  e«,  upon,  the  heavens  :  Ital.,  upon  the  hea- 
vens :  Rheims,  and  E.  V.,  in  heaven.  7:21;  eis,  to,  or,  into,  that 
sovereign  rule  of  [i.  e.,  from]  the  heavens  ;  .  .  .  of  that  Father  of 
me  which  en  heavens  [without  the  article] :  Ital.,  of  the  heavens  ; 
.  .  .  upon  tlie  heavens:  Rheims,  of  heaven  ;  ...  in  heaven  :  E.  V., 
the  same.  8:11;  Gr.,  at  that  sovereign  rule  of  the  heavens,  [see 
Mat.  3:2]:  Ital.,  of  the  heavens:  Rheims,  and  E.  V.,  in  the  king- 
dom of  heaven.  8  :  20  ;  Gr.,  .  .  .  the  Avinged  of  the  heaven :  L:it., 
of  (the)  heaven :  Ital.,  of  the  heaven  :  Rheims,  the  birds  of  the 
air :  E.  V.,  the  same.  9  :  35  ;  Gr., .  .  .  preaching  the  euangelion, 
well  angeling,  good  news,  of  that  basileia,  sovereign  rule  [mean- 
ing the  same  as,  that  sovereign  rule  of  the  heavens,  i.  e.,  proceed- 
ing from  the  heavens, — from  God,  as  in  Mat.  3:2.]  10:7;  Gr., .  . 
hoti,  that,  hath  drawn  near  [to  men  on  earth]  that  basileia  of  [from] 
the  heavens  :  Ital.,  of  the  heavens  :  Rheims,  and  E.  V.,  the  king- 
dom of  heaven  is  at  hand.  10  :  32  ;  Gr.,  .  .  .  before  that  Father  of 
me  which  en,  upon,  heavens  [without  the  article] :  Ital.,  upon  the 
heavens :  Rheims,  and  E.V,,  in  heaven.  10:33;  Gr.,  Ital.,  Rheims 
and  E.  V.,  same  as  in  v.  32.  11:11;  Gr.,  en,  at,  or,  in,  that  basi- 
leia of  [i.  e.,  proceeding  from]  the  heavens :  Ital.,  of  the  heavens : 
Rheims,  and  E.  V.,  ...  in  the  kingdom  of  heaven.  11 :  12  ;  Gr., .  . 
that  basileia  of  [from]  the  heavens  :  Ital.,  of,  or,  from,  the  heavens  : 
Rheims,  and  E.  V.,  the  kingdom  of  heaven.  11:  23;  Gr.,  And 
thou  Capernaum,  he,  which,  even  to  the  heaven  having  been  exalt- 
ed [i.  e.,  even  to  the  highest  state  of  prosperity,  &c. :]  Ital.,  even 
to  the  heaven :  Rheims,  up  to  heaven :  E.  V,,  unto  heaven.  11 :  25  ; 
Gr.,  .  .  .  kurie  of  the  heaven  and  of  the  earth :  Ital.,  Signore  of  the 
heaven  and  of  the  earth  :  Rheims,  Lord  of  heaven  and  earth  :  E.V., 
the  same.  12  :  50  ;  Gr.,  ...  of  that  Father  of  me  which  en,  upon, 
heavens  [without  the  article] :  Ital.,  upon  the  heavens  :  Rheims, 
and  E.  V.,  in  heaven.  13 :  11 ;  Gr.,  .  .  .  those  secrets  of  that  basi- 
leia of,  from,  the  heavens  :  Ital.,  of  the  heavens  :  Rheims  and  E.V., 
the  mysteries  of  the  kingdom  of  heaven :  Margin,  "  The  word  '  mys- 
tery' in  the  New  Testament  is  not  by  any  means  restricted  in  its 
application  to  what  is  incomprehensible  or  essentially  difficult  of 
apprehension  to  the  human  mind.  Perhaps,  indeed,  it  has  scarcely 
ever  in  the  sacred  writings  this  specific  sense,  or  any  other  than, 
what  is,  or,  has  been  unrevealed,  or,  unknown. — Ed.  13  :  24  ;  Gr., 
. .  .  that  basileia  of  the  heavens :  Ital.,  of  the  heavens :  Rheims, 
and  E.  V.,  the  kingdom  of  heaven.  13  :  31  ;  Gr.,  Ital.,  Rheims, 
and  E.  V.,  same  as  in  v.  24.     13:32;  Gr.,  the  winged   of  the  hea- 


544  THEOLOGY   OF   THE   BIBLE. 

ven :  Lat.,  of  (the)  heaven  :  Ital.,  of  the  heaven :  Rheims,  and 
E.  v.,  of  tbe  air.  13  :  33  ;  Gr., .  .  .  that  hasileia  of  the  heavens  : 
Ital.,  of  the  heavens  :  Rheims,  and  E.  V.,  the  kingdom  of  heaven. 
13 :  43 ;  Gi\,  in  that  hasileia  of  the  Father  of  them,  [i.  e.,  proceed- 
ing from  the  Father  ;  meaning  the  same  as,  the  hasileia  of,  i.  e., 
proceeding  from,  the  heavens]  :  Rheims,  and  E.  V.,  in  the  kingdom 
of  their  Father.  Vers.  44,  45,  47  ;  Gr.,  Ital.,  Rheims,  and  E.  V., 
same  as  v.  33.  Mat.  13  :  52  ;  Gr.,  .  .  .  Therefore  every  scribe, 
schoolmaster,  having  been  instructed  in,  or,  as  regards,  that  hasi- 
leia, sovereign  rule  of  [proceeding  from]  the  heavens:  Ital.,  of  the 
heavens :  Rheims,  instructed  in  the  kingdom  of  heaven :  E.  V., 
instructed  into  the  kingdom  of  heaven  :  [not  at  all  the  sense  ;  as 
the  rest  of  the  verse  shews  :  the  E.  V.  was  not  willing  to  follow 
even  the  Rheims  here.]  14 :  19  ;  Gr.,  .  .  .  looking  up  eis,  to,  or, 
into,  the  heaven:  Ital.,  to  the  heaven :  Rheims,  and  E.  V.,to  hea- 
ven. 15  :  13  ;  Gr.,  .  .  .  that  Father  of  me  which  celestial:  Ital., 
celeste:  Rheims,  and  E.  V.,  my  heavenly  Father.  16  :  1 ;  Gr.  .  .  . 
a  sign  out  of,  or,  from,  the  heaven  :  Ital.,  from  the  heaven :  Rheims 
and  E.  V.,  from  heaven.  16:2;  Gr.,  .  .  .  for  purrazei,  is  of  a  fiery 
red,  the  heaven  :  [the  Gr.  pur  is  fire  ;  and  our  word  purify  is  from 
the  Gr.  pur,  fire  ;  so  that  j^urify  means  firefy  ;  fire  being  a  purifier 
as  well  as  a  destroyer]  :  Lat.,  .  .  .  for  red  is  caelum,  (the)  heaven : 
Ital.,  for  the  heaven  is  red  :  Rheims,  for  the  sky  is  red :  E.  V.,  the 
same.  16:3,  Gr.,  .  .  .  for  is  of  a  fiery  red  being  sad  the  heaven  ; 
the  face  of  the  heaven  ye  know  diahrinein,  to  discriminate  :  Lat., 
sad  (the)  heaven, .  .  .  face  of  (the)  heaven :  Ital.,  the  heaven,  .  .  of 
the  heaven :  Rheims,  for  the  sky  is  red  and  lowering, ...  to  dis- 
cern the  face  of  the  sky:  E.  V.,  the  same.  16 :  17 ;  Gr.,  .  .  .  that 
Father  of  me  which  en  the  heavens :  Lat.,  at,  or,  within,  the  heavens : 
Ital.,  at,  or,  upon,  the  heaven :  Rheims,  and  E.V.,  in  heaven.  16  :  19  ; 
Gr., .  .  .  the  keys  of  that  hasileia,  sovereign  rule,  royalty,  govern- 
ment, of  [i.  e.,  proceeding  from]  the  heavens  [i,  e.,  from  God ;]  and 
xidiatever  thou  shalt  bind  upon  the  earth  shall  be  bound  at,  oi', 
upon,  the  heavens  :  and  whatever  thou  loose,  or,  annul,  .  .  .  shall 
l)e  loosed,  or,  annulled  at,  or, upon,  the  heavens:  Lat.,  of  (the)  hea- 
vens, .  .  .  at,  or,  within,  (the)  heavens,  twice  :  Ital.,  of  the  heavens, 
...  at,  or,  upon,  the  heavens,  twice :  Rheims,  of  heaven,  ...  in 
lieaven,  ...  in  heaven  :  E.  V.,  the  same.  18:1;  Gr.,  ...  in  that 
hasileia  of  the  heavens:  Lat.,  of  (the)  heavens:  Ital.,  of  the  hea- 
vens: Rheims,  in  the  kingdom  of  heaven  :  E.V.,  the  same.  18:3, 
and  4  ;  Gr.,  Lat.,  Ital.,  Rheims,  and  E.  V.,  same  as  in  v.  1.     18  :  10  ; 


THEOLpOY   OF  THE   BIBLE.  545 

Gr.,  Observe,  or,  look  to,  do  not  disregard,  or,  treat  with  contempt, 
one  of  these  miJcron.,  small,  unimportant,  [which  believe  in  me,  v. 
6,]  for  I  say  to  you,  or,  1  tell  you,  hoti,  that,  the  angeloi,  messen- 
gers, announcers,  of  them  e»,  at,  heavens  [without  the  article]  per- 
petually look  towards  the  face  of  that  Father  of  me  which  at,  or, 
upon,  heavens  [without  the  article] :  the  Lat.  has,  at  (the)  heavens, 
twice :  Ital.,  at  the  heavens,  twice  :  Rheims,  for  I  say  to  you,  that 
their  angels  in  heaven  always  see  the  face  of  my  Father  who  is  in 
heaven :  E.  V.,  That  in  heaven  their  angels  do  always  behold  the 
face  of  my  Father  which  is  in  heaven  :  [Observe  the  different  posi- 
sition  of  the  first  word  heaven  in  the  sentence  from  that  of  heavens 
in  the  Greek,  and  even  from  that  of  heaven  in  the  Rheims.]  There 
is  a  marginal  note  to  the  word  angels  in  the  E.  V.,  thus  :  "  This 
verse  does  not  decidedly  affirm  that  each  particular  saint  has  a 
particular  angel  as  his  own." — Ed.  [What  would  these  Orthodox 
Editors  have  us  understand  by  the  verse  as  given  in  the  E.  V.  ?  see 
Luke  15  :  7,  given  in  its  place.]  18  :  14;  Gr.,  So  not  is  (a)  desire 
emprosthen,  before,  in  presence  of,  that  Father  of  you  which  upon 
heavens,  that  apolltai^  be  lost,  one  of  these  mikron^  small,  unim- 
portant :  [the  same  Gr.  verb  is  used  in  v.  11  where  the  Rheims, 
and  E.  V.,  give,  was  lost]  :  The  Lat.  in  18 :  14,  gives,  at  (the)  hea- 
vens :  Ital.,  upon  the  heavens  ;  Rheims,  Even  so  it  is  not  the  will 
of  your  Father  who  is  in  heaven  that  one  of  these  little  ones  should 
perish  :  E.  V.,  the  same,  with  which  instead  oi  who.  18  :  18  ;  Gr., 
.  .  .  upon  the  heaven,  .  .  .  upon  the  heaven :  Ital.,  upon  the  heaven, 
.  .  .  upon  the  heaven :  Rheims,  and  E.  V.,  in  heaven,  .  .  in  heaven. 
18:  19;  Gr., .  .  .  upon  heavens:  Lat.,  at,  or,  within,  (the)  heavens: 
Ital.,  upon  the  heavens:  Rheims,  and  E.  V.,  in  heaven.  18  :  23  ; 
Gr., .  .  .  that  hasileia  of  the  heavens:  Lat.,  of  (the)  heavens  :  Ital., 
of  the  heavens:  Rheims,  and  E,  V.,  the  kingdom  of  heaven.  19 :  12, 
and  14  ;  Gr.,  Lat.,  Ital.,  and  E.V.,  same  as  in  18 :  23.  Mat.  19  :  21 ; 
Gr., .  .  .  and  thou  shalt  hold,  have  in  thy  power,  (a)  treasury,  or, 
treasure,  en,  at,  at  the  disposal  of,  as  to,  with  respect  to,  heaven  : 
Ital.,  at  the  heaven  :  Rheims,  and  E.  V.,  in  heaven.  19 :  23  ;  Gr., 
to,  or,  into,  that  hasileia  of  [proceeding  from]  the  heavens :  Lat., 
of  (the)  heavens :  Ital.,  of  the  heavens :  Rheims,  and  E.  V.,  the 
kingdom  of  heaven.  19  :  24 ;  Gr., ...  to,  or,  into,  that  basileia  of 
[proceeding  from]  God  :  [meaning  the  same  as,  of  (proceeding 
from)  the  heavens.]  20:1;  Gr.,  that  basileia  of  the  heavens :  Lat., 
of  (the)  heavens :  Ital.,  of  the  heavens :  Rheims,  and  E.  V.,  the 
kingdom  of  heaven.  21 :  25 ;  Gr.,  .  .  .  out  of  heaven,  or  of  men? 
35 


546  THEOLOGY   OF  THE   BIBLE. 

Lat.,  out  of  (the)  heaven :  Ital.,  from  the  heaven :  Rheims,  and 
E.  v.,  from  heaven,  &c.  ?  21:31;  Gr.,  ...  to,  or,  into,  that  hasi- 
leia  of  [proceeding  from]  God.  21  :  43;  Gr.,  .  .  .  that  hasileia  of 
[i.  e.,  proceeding  from]  God.  22:  2;  Gr., .  .  .  that  basileia  of  the 
heavens:  Lat.,  of  (the)  heavens  :  Ital.,  of  the  heavens:  Rheims,  and 
E.  v.,  The  kingdom  of  heaveh.  22:30;  Gr.,  For  en,  at,  that  an- 
astasis,  standing  up  again,  neither  take  they  to  wife,  nor  give  in 
marriage,  but  are  [i.  e.,  will  be ;  present  for  future]  as  angeloi, 
messengers,  announcers,  of  God  en,  as  to,  with  respect  to,  ourano, 
heaven  [i.  e.,  as  to  the  hasileia  proceeding  from  the  heavens, — from 
God  ;  see  Mark  12  :  25,  given  after]  :  Ital.,  are  at,  or,  for,  the  hea- 
ven as,  &c, :  Rheims,  but  shall  be  as  the  angels  of  God  in  heaven : 
E.  v.,  the  same,  with  are  for  shall  ie.  23  :  9 ;  Gr.,  .  .  .  for  one  is 
the  Father  of  you,  ho,  who,  or,  he  who,  or,  which,  en,  upon,  the 
heavens  :  Lat.,  at,  or,  within,  (the)  heavens :  Ital.,  ujjon  the  hea- 
veans  :  Rheims,  and  E.  V.,  in  heaven.  23  :  14 ;  Gr,,  .  .  .  Aoi^f,  that, 
or,  because,  ye  close,  lock,  that  hasileia  of  [proceeding  from]  the 
heavens  emprosthen,  before,  or,  in  the  way  of,  the  men  [of  men]  : 
Lat.,  V.  13,  of  (the)  heavens:  Ital.,  v.  13,  of  the  heavens:  Rheims, 
and  E.  V.,  v.  13,  of  heaven  :  [The  Lat.,  Ital.,  Rheims,  and  E.  V.,  put 
what  is  V.  14  in  the  Gr.  as  v.  13.]  23  :  22 ;  Gr.,  And  ho,  who  [for, 
he  or  she  who]  having  sworn  en,  on,  the  heaven :  Ital.,  by  the  hea- 
ven ;  Rheims,  and  E.  V.,  by  heaven.  24  :  14  ;  Gr.,  And  shall  be 
heralded,  proclaimed,  promulgated,  announced  openly,  this  euan- 
gelion,  good  angeling, — messengering,  joyful  tidings,  of  that  hasi- 
leia, sovereign  rule,  royalty,  government,  en,  on,  as  to,  as  far  as,  all 
the  habitable  globe :  ['  that  hasileia,^  used  alone  here,  means,  that 
hasileia  proceeding  from  the  heavens, — from  God,  in  verses  before 
given.]  24 :  29  ;  Gr.,  .  .  .  and  the  stars  shall  fall  from  the  heaven, 
and  the  troops  of  the  heavens  shall  be  tossed,  or,  agitated :  Lat., 
from  (the)  heaven,  ...  of  (the)  heavens  :  Ital.,  from  the  heaven,  .  . 
of  the  heavens  :  Rheims,  the  stars  shall  fall  from  heaven,  and  the 
powers  of  heaven  shall  be  moved :  E.  V.,  the  stars  shall  fall  from 
heaven,  and  the  poAvers  of  the  heavens  shall  be  shaken :  Margin, 
"  Christ  here  represents,  according  to  j^rophetic  style,  great  public 
changes." — Ed.  [It  is  strange  that  Orthodoxy  will  not  recollect, 
in  reference  to  other  passages  of  Scripture,  what  the  prophetic 
style  is.]  24  :  30  ;  And  i\\Qn  phanesetai,  shall  be  shown,  produced, 
the  proof  of  the  son  of  the  man  en,  on,  the  heaven,  .  .  .  and  they 
shall  see  the  son  of  the  man  come,  being  come,  epi,  upon,  the  clouds 
of  the  heaven :  [like  as  he  was  caused  to  disappear  in  the  clouds  of 


THEOLOGY   OF  THE   BIBLE.  647 

the  heaven.  And  how  would  his  second  coming  caused  in  any 
other  way  prove  that  it  was  the  Christ  ?]  Ital,  upon  the  heaven, 
.  .  .  the  clouds  of  the  heaven  :  Rheims,  in  heaven,  ...  in  the  clouds 
of  heaven  :  E.  V.,  the  same,  24 :  31  ;  Gr., .  .  .  from  the  four  winds, 
from  extremities  of  heavens  [without  the  article]  even  tO'extremi- 
ties  of  them :  Lat.,  of  (the)  heavens  :  Ital.,  from  one  of  the  ends  of 
the  heaven  even  to  the  other :  Rheims,  from  the  farthest  parts  of 
the  heavens  to  the  utmost  hounds  of  them :  E.  V.,  from  one  end  of 
heaven  to  the  other.  24  :  35  ;  Gr.,  The  heaven  and  the  earth  shall 
pass  away:  but  the  words  of  me  shall  not  pass  away:  [i.  e.,  sooner 
shall  the  heaven  and  the  earth  pass  away,  than  the  words  of  me]  : 
Lat.,  (The)  caelum:  Ital.,  The  heaven:  Rheims,  and  E.  V.,  Heaven 
and  eai'th.  25  :  1  ;  Gr., .  .  .  that  basileia  of  the  heavens:  Lat.,  of 
(the)  heavens  :  Ital.,  of  the  heavens  :  Rheims,  and  E.  V.,  the  king- 
dom of  heaven,  26  :  29 ;  Gr.,  .  .  .  when  auto\  it,  I  drink  with  you 
new  en,  at,  or,  in,  that  basileia  of  [i.  e.,  proceeding  from]  the  Fa- 
ther of  me.  [The  basileia,  government,  sovereign  rule,  of  the 
Hebrews  was  long  a  theocracy, — sovereign  rule  proceeding  from 
the  heavens, — from  God  :  these  two  modes  of  expression  are  used 
as  equivalents,  as  we  have  seen].  26  :  64  ;  Gr, .  .  .  «/?'  arti,  hence- 
forward, (so  defined  under  at-ti :  arti  is  defined,  soon,  shortly,)  ye 
shall  see  the  son  of  the  man  seated  on  the  right  hand  of  the  po- 
tency, and  being  come  upon  the  clouds  of  the  heaven  :  Lat.,  of  (the) 
heaven  :  Ital.,  sopra,  upon,  the  clouds  of  the  heaven  :  Rheims,  and 
E,  v.,  in  the  clouds  of  heaven.  28:  2;  Gr.,  ...  for  angelos,  (a) 
messenger  of  [from]  kurios  being  come  down  out  of  heaven,  ap- 
proaching, or,  coming  to,  rolled  away  the  stone :  Ital.,  from  the 
heaven  :  Rheims,  and  E.  V,,  from  heaven.  28  :  18  ;  Gr., .  .  edothe, 
was  given,  to  me  all  authority,  or,  full  power,  en  ourano,  as  far  as, 
as  to,  heaven,  and  upon  earth. 

I  shall  not  go  through  with  the  word  heaven  in  the  other  three 
evangelists :  they  all  wrote  the  same  one  gospel,  I  select,  by  way 
of  example,  a  few  passages  from  Mark  and  Luke  ;  and  then  show 
how  John  uses  the  word. 

In  Mark  9:7;  we  have,  Gr,,  .  .  .  and  came  a  voice  eJc,  out  of, 
the  cloud  :  Rheims,  and  E.  V.,  out  of  the  cloud.  11 :  25,  Gr.,  .  .  . 
in  the  heavens :  Lat.,  in  (the)  heavens :  Ital,,  in  the  heavens  : 
Rheims,  and  E.  V.,  in  heaven.  11:  26;  Gr.,  Lat.,  Ital.,  Rheims, 
and  E,  V.,  same  as  in  v.  25, 

Mark  12  :  25  ;  Gr,,  For  when  ek  nekron,  from  among  dead,  they 
may  rise,  neither  marry  they,  ,  .  ,  but  are  become  hos,  as,  or,  like. 


54:8  THEOLOGY   OF   THE    BIBLE. 

hoi,  those,  or,  the,  angeloi,  messengers,  en,  as  to,  with  respect  to, 
the  heavens,  [that  is,  as  to,  with  respect  to,  heavenly, — divine — 
things, — things  excellent, — from  the  heavens, — from  above,  i.  e., 
proceeding  from  God.  In  the  corresponding  passage  in  Mat,  the 
Gr.  has  ourano,  in  the  singular  and  without  the  article.  In  this  v.  in 
Mark  the  Gr.  has  ouranos  in  the  plural  with  the  article.  In  1  Kings 
chap.  20,  the  Heb.  word  mlak,  defined,  one  sent,  a  messenger,  is 
used  in  the  plural  four  times,  namely,  v.  2,  5,  and  in  v.  9  twice ; 
for  which,  in  v.  2,  the  Gr.  gives,  simply,  And  he  sent  to  Achaab  ; 
and  in  v.  5,  oi  ayigeloi,  those  messengers ;  and  in  v.  9,  tois  angelois, 
to  those  messengers, .  .  .  and  departed  hoi  andres,  those  men,  for 
the  Heb.  those  mlaJcim,  /  [plural  of  mlak,  which  is  always  the  Heb. 
word  where  the  Douay,  and  E.  V.,  have  angel ;]  and  in  three  of 
those  four  jjlaces  the  Douay  has,  messengers ;  and  in  all  of  them 
the  Ital,,  and  the  E.  V.,  have,  messengers  ;  and  then  we  have,  v. 
28,  Heb.,  u,  Then,  drew  near  aish  aleim,  (a)  man  of  God,  [i.  e., 
sent  by,  God,  equivalent  to  the  Gr.  angelosheiore.  used  in  the  chap. 
The  Hebrews,  as  we  have  before  seen,  ascribed  everything  good  to 
God :  we  use  the  word  providence.] 

From  Luke  I  give,  as  examples,  Luke  11:2;  Gr.,  Father  of  us 
which  en  tois  ouranois,  on,  or,  in,  those,  or,  the  heavens, ...  let  be, 
or,  become,  the  will  of  thee,  as  in  ourano,  heaven, — the  starry  hea- 
vens, kai,  also,  epi,  upon,  this,  or,  the,  earth  :  [Here  ourano,  in  the 
singular  and  without  the  article  j^lainly  means  the  same  as,  in  the 
heavens,  in  the  first  part  of  the  verse :  and  we  have  had  before, 
who  doest  thy  will,  or,  pleasure,  in,  or,  among,  the  host  of  the 
heavens,  i.  e.,  the  sun,  moon,  and  stars.  Luke  12  :  33  ;  Gr., ...  (a) 
treasui'e  anekleipton,  perpetual,  inexhaustible,  en,  at  the  disposal 
of,  as  far  as,  by  means  of,  the  heavens :  [equivalent  to,  from  God, 
or,  from  the  heavens;  which  two  expressions  mean  the  same,  as  wc 
have  seen.  The  reader  has  probably  been  struck  before  this  with 
the  numerous  difierent  senses  in  which  the  Heb.  and  the  Greek 
prej)Ositions  are  used  :  I  give  no  sense  or  meaning  but  such  as  is 
found  among  the  definitions  of  them  given  by  the  Lexicographers. 
Of  course  James's  Orthodox  Ecclesiastics  selected  such  definitions 
of  prepositions  as  they  preferred,  for  the  same  reason  that  they 
took  such  liberties  in  inserting  the  article  where  it  was  not  in  the 
original,  and  in  omitting  it  where  it  was,  and  where,  by  the  rule 
given  in  the  Grammars,  our  article  a  should  be  used  :  that  reason 
being,  the  support,  or  attempt  to  support  their  Orthodox  theory. 

John  does  not  once  use  ouranos  without  the  article  ;  but  always 


THEOLOGY   OF   THE  BIBLE. 


549 


uses  the  singular  with  the  article.  [Here  I  laid  down  my  pen  and 
went  to  church,  June  17,  1866  ;  but  I  will  go  through  with  John 
before  giving  the  text  of  the  Rector's  sermon,  and  the  views  of 
the  Rector.] 

The  verses  in  John  where  ouranos  is  used  are,  1 :  51 ;  3  :  13, 
three  times  ;  3  :  27,  31 ;  6  :  31,  32,  33,  38,  41,  42,  50,  51,  58  ;  12  :  28  ; 
17:1.  In  all  these  places  the  Ital.  uses  cielo  with  the  article  ex- 
cept in  3  :  13,  where  it  uses  into  cielo,  from  the  cielo,  neV  cielo,  for 
in  il  cielo,  at,  or,  upon,  the  heaven,  sky :  [from  the  heaven,  and  at, 
or,  upon,  the  heaven,  each  mean,  pre-eminent :  David  had  designa- 
ted the  Christ  as  God's  Holy  one,  i.  e.,  the  pre-eminently  holy  one. 
We  thus  again  see,  that  the  Ital.  cielo,  whether  with  or  without 
the  article,  means,  the  heaven,  that  is,  the  heavens.]  The  Gr.  of 
John  3  :  13  is,  into  the  heaven,  out  of  the  heaven,  that  son  of  the 
man  which  being  en  to  ourano,  on,  or,  at,  or,  at  the  disposal  of,  or, 
by  means  of,  the  heaven  [equivalent  to,  from  God]  :  Rhcims,  And 
no  man  hath  ascended  into  heaven,  but  he  that  descended  from 
heaven,  the  son  of  man  who  is  in  heaven :  E.  V.,  And  no  man  hath 
ascended  up  to  heaven,  but  he  that  came  down  from  heaven,  (even) 
the  son  of  man  which  is  in  heaven.  [How  can  '  that  came  from 
heaven'  and  '  is  in  heaven'  be  both  true  ?  It  is  manifest  that  the 
Rheims,  and  E.  V.,  '  in  heaven'  are  wrong.  In  6:  31,  the  Ital.  uses, 
bread  celeste  /  and  in  6  :  32,  bread  celeste,  twice,  for  the  Gr.,  bread 
out  of  the  heaven.  In  all  the  verses  in  John,  the  Rheims,  and  E.V., 
use  the  single  woi-d  heaven,  for  the  Gr.,  the  heaven,  and  the  Ital., 
the  heaven,  except  the  places  in  the  Ital.  before  given. 

I  now  give  Luke  15:7,  the  text  of  the  Rector's  sermon.  The 
Gr.  is, .  .  .  hoti,  that,  outo,  so,  joy  shall  be, — exist — en  to  ourano, 
at,  or,  on,  or,  among,  the  heaven, — the  starry  heavens,  (as  ouranos 
is  defined  by  Donnegan),  or,  in,  or,  within,  the  heaven,  sky,  (as  the 
other  Lexicons  define  ouranos),  epi,  upon,  with  respect  to,  by  rea- 
son of,  one  prone  to  fault,  or,  sinful,  having  changed  mind,  e,  than, 
used  sometimes  for,  in  a  higher  degree  than,  e2)i,  upon,  ninety- 
nine  dihaiois,  upright,  or,  just,  which  not  need  have  of  (a)  change 
of  mind:  [upright,  i.  e.,  standing  straight  up,  is  a  Heb.  and  Greek 
word  used  for  just,  righteous :  We  use  the  expression,  he  is  a 
straight  uj)  and  down  man.  And  this  is  the  sense  in  which  man  is 
said  to  have  been  made  in  the  image  of  God.  God  made  him  up- 
right,— standing  straight  up  on  two  feet, — used  for  righteous — just, 
and  so,  in  a  degree,  in  the  image  of  God,  who  is  just,  righteous, 
holy.     In  no  other  sense  can  an  image  be  predicated  of  God,]  The 


550  THEOLOGY   OF   THE  BIBLE. 

Lat.  in  Luke  15  :  7,  gives  in  caelo,  at,  in,  within  (the)  heaven,  sky  : 
Ital,,  in  cielo,  upon,  or,  in,  the  heaven,  sky,  per,  by,  through,  one 
sinner  penitent,  more  than  per,  &c. :  Rheims,  that  even  so  there 
shall  be  joy  in  heaven  upon  one  sinner  that  doth  penance  more 
than  upon,  &c, :  E.  V.,  joy  shall  be  in  heaven  over  one  sinner  that 
repenteth,  more  than  over,  &c.  The  Rector's  views  were,  that  it 
was  not  likely  that  this  comparatively  insignificant  planet  was  the 
only  orb  on  which  intellectual  creatures  existed  ;  but  that,  on  the 
contrary,  we  must  suppose  that  the  other,  or  other,  heavenly  bodies 
throughout  all  space  were  inhabited  by  such  creatures.  And  the 
Rector's  idea  was,  that  this  was  the  only  orb  on  which  intelligent 
creatures  were  in  a  fallen  state.  And  hence  his  idea  was,  that  all 
the  intelligent  creatures  of  all  the  other  orbs,  called  angels,  (said 
he),  rejoiced  over  one  sinner  on  earth  that  repented.  Not,  said  he, 
that  they  had  any  communication  with  this  orb  and  could  so  learn 
the  fact ;  but  that  they  would  learn  it  by  beholding  the  face  of 
God.  He  did  not  explain  this  last  expression.  He  did  not  say 
whether  intelligent  creatures  of  other  orbs  beheld  the  face  of  God 
in  any  other  sense  than  that  in  which  intelligent  creatures  of  this 
orb  behold  his  face. 

Now  there  can  be  no  objection  to  the  idea  that  the  other,  or 
some  other,  of  the  heavenly  bodies  throughout  all  space  are  so  in- 
habited :  there  is  no  way  to  disprove  it ;  and  the  Bible  is  silent  on 
the  subject.  As  to  the  Rector's  idea  that  this  is  the  only  orb  on 
which  intelligent  creatures  exist  in  a  fallen  state,  it  may  be  true  or 
not ;  but  as  the  Rector  agrees  that  there  is  no  communication  be- 
tween intelligent  creatures  of  one  orb  and  those  of  another,  we 
know  of  no  way  of  deciding  this  question. 

■  The  Rector  seems  to  have  forgotten  the  Orthodox  Devil  and  les- 
ser devils, — Orthodoxy's  angels  fallen  from  the  Orthodox  heaven  : 
or  he  probably  would  have  given  us  his  idea  whether  they  existed 
in  any  orb,  or  were  perpetually  roaming  all  space,  eternally  on  the 
wing,  without  any  localism  whatever.  This  last  seems  to  be  the 
idea  of  Orthodoxy ;  for  it  puts  its  Devil  and  lesser  devils  about 
every  man,  woman  and  child  on  the  face  of  the  earth  ;  so  that  lo- 
calism,— the  state  of  being  local — cannot  apply  to  them. 

I  must  not  be  understood  as  speaking  disrespectfully  of  my 
Rector,  or  of  his  views.  I  have  on  several  occasions,  and  to  differ- 
ent persons,  expressed  my  high  appreciation  of  his  talents  and  of 
his  ability  as  a  Preacher.  I'o  give  what  I  have  further  said  of  him 
comparatively,  would  be  improper,  and  would  offend  his  modesty. 


THEOLOGY   OF  THE   BIBLE.  551 

But  we  need  not  go  so  far  as  he  did,  to  satisfy  the  Scripture 
figurative  language  of  this  verse.  We  have  many  quite  as  bold 
figures :  I  give  but  two  references ;  E.  V.,  Ps.  96  :  11,  12  ;  148  :  3. 

Though  I  might  stop  here  ;  for  it  is  plain  that  the  Gr.  ouranos 
can  have  no  other  meaning  in  the  New  Testament  than  that  which 
it  has  in  the  Greek  of  the  Old  Testament ;  yet  I  proceed. 

In  Acts  1  :  10,  11  ;  2  :  2,  5  ;  the  Gr.  is,  the  heaven  :  Ital.,  1 :  10, 
in  cielo  ;  1:11;  2  :  2,  5  ;  the  cielo  in  each  :  Rheims,  heaven,  in  all 
the  four  verses  :  E.  V.,  the  same.  Acts  2:19;  Gr.,  terata^  appear- 
ances contrary  to  the  ordinary  laws  of  nature,  portents,  portentous 
meteors,  en,  on,  or,  in,  the  heavens  :  Ital.,  in,  or,  upon,  the  heaven  : 
Rheims,  in  the  heaven :  E.  V.,  in  heaven.  2:34;  Gr.,  into  the 
heavens:  Lat.,  into  (the)  caelum:  Ital.,  into  cielo:  Rheims,  into 
heaven  :  E.  V.,  into  the  heavens.  3:21;  Gr.,  Whom  must  ouran- 
os, [in  the  singular  and  without  the  article],  heaven  [equivalent 
to,  the  heavens,  as  abundantly  shewn,  and  equivalent  to  the  clouds, 
as  before  seen]  indeed  dexasthai,  take,  [he  was  taken  from  them  in 
the  clouds  ;  and  the  allusion  here  is  to  that  circumstance]  until 
times  of  (jt)  restoration  of  all  which,  or,  of  which,  hath  spoken 
God  dia,  by  means  of,  through,  mouth  of  all  holy  of  him  prophets 
«^y  alonos,  from  the  memory  of  man  :  Lat.,  (the)  caelum  :  Rheims, 
whom  heaven  indeed  must  receiA^e  :  Ital.,  that  the  cielo  hold  receiv- 
ed :  [i.  e.,  as  he  was  received,  namely,  into  the  clouds :  where  he  was 
taken  to  no  one  knows,  any  more  than  it  is  known  where  Moses  was 
taken  to,  and  buried]  :  E.V.,  Whom  the  heaven  must  receive.  Acts 
4:12;  Gr.,  under  the  heaven  :  Ital.,  under  the  cielo  :  Douay,  and 
E.  v.,  under  heaven.  4:24;  Gr.,  made  the  heaven :  Ital.,  the  cielo : 
Rheims,  and  E.  V.,  made  heaven.  7  :  42  ;  Gr.,  ...  to  worship  the 
army  of  the  heaven  :  Ital.,  the  same  :  Rheims,  and  E.  V.,  the  host 
of  heaven.  7  :  49  ;  Gr.,  The  ouranos  to  me  (a)  seat,  chair  of  state, 
de,  but,  or,  indeed,  this,  or,  the,  earth  (a)  foot-stool  of  the  feet  of 
me :  Ital.,  the  cielo :  Rheims,  Heaven  (is)  my  throne  :  E.  V.,  Hea- 
ven (is)  my  throne.  In  Ps.  93 :  2,  where  the  Douay,  and  E.  V., 
have,  thy  throne,  the  Psalter  version  has,  thy  seat ;  it  is  verse  3  in 
the  Psalter  version.  I  give  here  the  E.  V.,  of  Ps.  68:4;  sing  unto 
God,  .  .  .  that  rideth  upon  the  heavens;  Ps.  89:  11;  E.  V.,  The 
heavens  (ai'c)  thine :  Douay,  the  heavens.  I  had  missed  these  two 
verses.  Acts  7  :  55  ;  Gr., .  .  .  into,  or,  to,  the  heaven :  Ital.,  to  the 
heaven  :  Rheims,  to  heaven:  E.  V.,  into  heaven.  7  :  56  ;  Gr., .  .  . 
I  see  the  heavens  opened:  Lat.,  (the)  heavens  :  Ital.,  Rheims,  and 
E.  v.,  the  heavens.     9:3;  Gr.,  .  .  .  from  out  of  the  heaven  :  Ital., 


562  THEOLOGY   OF   THE  BIBLE. 

from  the  cielo:  Rheims,  and  E.  Y.,  from  heaven.  10:  11;  Gr., 
And  he  saw  the  heaven  opened :  Lat.,  (the)  caelum  opened  :  Ital., 
the  cielo :  Douay,  And  he  saw  the  heaven  opened :  E.  V.,  And  saw 
heaven  opened:  [see  7 :  56,  above.  It  thvxs  appears,  that  'the 
heaven,'  and  'heaven,'  mean  the  same  as  'the  heavens.']  10:  ]2; 
Gr.,  .  .  .  the  winged  of  the  heaven  :  Lat.,  of  (the)  caelum  :  Ital.,  of 
the  cielo:  Rheims,  and  E.  V.,  fowls  of  the  air.  11:6;  Gr.,  .  .  . 
out  of  the  heaven  :  Ital.,  from  the  cielo  :  Rheims,  and  E.  V.,  frotn 
heaven.  11:  6;  Gr.,  the  winged  of  the  heaven:  Lat,,  of  (the) 
caelum:  Ital.,  of  the  cielo :  Rheims,  and  E.  Y.,  fowls  of  the  air. 
[The  Lat.  has  no  article ;  hence  the  Rheims  so  frequently  chooses 
to  give,  for  the  Lat.  caelum^  heaven,  without  the  article.]  11:9; 
Gr,,  out  of  the  heaven  :  Ital.,  from  the  heaven:  Rheims,  and  E.Y., 
from  heaven.  11  :  10;  Gr.,  .  .  .  into  the  heaven  :  Ital.,  into  cielo: 
Rheims,  and  E.  Y.,  into  heaven.  14:  15  ;  Gr.,  Ital.,  and  Rheims, 
made  the  heaven:  E.  Y.,  heaven.  14:  17  ;  Gr.,  .  .  .  rain  ourano- 
-then,  from  heaven :  Ital.,  from  the  heaven :  Rheims,  and  E.  Y., 
from  heaven.  17:24;  Gr.,  .  .  .  houtos,  This,  or,  he,  of  heaven 
[without  the  article]  and  of  earth  Icurios  huparchon,  being : 
Ital.,  being  Lord  of  the  heaven  and  of  the  earth  :  Rheims,  He  be- 
ing Lord  of  heaven  and  earth :  E.  Y.,  seeing  that  he  is  Lord  of 
heaven  and  earth.  26  :  19;  Gr.,  ...  to  the  celestial  optasia,  spec- 
tacle, apparition,  28  :  31  ;  Gr.,  herusson.,  heralding,  proclaiming, 
promvilgating,  announcing  openly,  that  basileia  of  God. 

Romans  1:18;  Gr.,  .  .  .  from  heaven  :  Ital.,  from  the  heaven : 
Rheims  and  E.  Y.,  from  heaven  :  10:6;  Gr.,  .  .  .  into  the  heaven : 
Ital.,  into,  or,  upon,  heaven :  Rheims,  and  E.  Y.,  into  heaven. 

1  Corinth.  8:5;  Gr.,  And  indeed  even  though  there  be  called, 
or,  named,  gods,  whether  en,  in,  heaven,  [for,  the  heavens,  as  often 
so  used,  as  seen  before,  and  we  have  seen  that  the  army,  host  of 
heaven,  the  sun,  moon,  and  stars,  were  worshiped  as  gods ;  and  we 
have  seen  that  the  Ileb.  is  always  in  the  plural ;  and  see  v.  4],  or 
upon  the  earth  ;  just  as,  or,  the  same  as,  there  be  gods  many,  and 
Jcurioi,  lords,  many  :  Ital.,  For,  though  there  be  and  in  heaven,  and 
in  earth,  of  those,  or,  some,  that  are  named,  or,  called,  gods : 
Rheims,  in  heaven  or  on  earth  :  E.  Y.,  in  heaven  or  in  earth. 
15 :  47  ;  Gr.,  .  .  .  the  second  man,  that  Icurios,  Master,  out  of  hea- 
ven :  [i.  e.,  excellent,  pre-eminent ;  as  we  have  before  seen.]  And 
in  Colos.  1:18  we  have,  Gr.,  .  .  who  is  (a)  beginning,  (a)  first-born, 
cJc,  from  among,  the  dead,  that  genZtai,  may  become,  of  the  same 
family,  [see  Donnegan,  genetai,  under  genetes,]  en,  among,  all  autos. 


THEOLOGY   OF  THE   BIBLE.  653 

he,  or,  this  same,  or,  this  person  himself,  ^^^oteuon,  holding  the  first 
place,  excelling,  being  the  first :  Lat.,  that  may  be  among  all  his 
own  self  pviviiatura,  (the)  chief  place,  (the)  highest  estate,  (the) 
primacy :  Rheims,  that  in  all  (things)  he  may  hold  the  primacy  : 
Ital.,  tlaat  in  every  (thing)  he  may  hold  the  first  degree,  or,  grade  : 
E.  v.,  .  .  .  that  in  all  (things),  Mai-gin,  "  or,  among  all,"  he  might 
have  the  pre-eminence :  the  Ital.  in  1  Cor.  15  :  47  is,  from  the 
heaven  :  Rheims,  and  E.  V.,  from  heaven.  15  :  48  ;  Gr.,  .  .  .  and 
such  as  that  celestial,  such  kai,  also,  the  celestial :  Ital.,  and  what 
(is)  the  celeste^  celestial,  heavenly,  divine,  such  also  (are)  the  celesti 
(plural.)  [The  Christ  was  divine,  because  he  was  holy,  knew  no  sin, 
but  was  not  God.  And  this  vei'se  shews,  as  do  many  others,  that 
saints,  i.  e.,  holy  men,  are  called  gods,  and  sons  of  God :  but  the 
Christ  was  pre-eminently  holy  and  so,  pre-eminently  the  divine  Son 
of  God] :  Rheims,  and  such  as  (is)  the  heavenly,  such  also  (are) 
they  that  are  heavenly :  E.  V.,  the  same.  15  :  49  ;  Gr.,  ...  let  us 
bear  the  eikona,  likeness,  portrait,  of  the  celestial :  Lat.,  Rheims, 
and  Ital.,  let  us  bear,  &c. :  E.  V.,  we  shall  bear,  &c. 

2  Corinth.  5:1;  Gr.,  For  we  have  perceived, — understood,  that 
ean,  though,  this  made  of  earth  [Gen.  2:7]  of  us  house  of  the 
sJcenos,  tent,  (metaphor.,  the  human  frame,  says  Donnegan)  be  de- 
stroyed, a  house,  or,  building,  from  God  we  have,  [present  for 
future,  we  may  or  shall  have],  a  house  not  the  work  of  men,  last- 
ing, or,  permanent,  e?^,  as  far  as,  the  heavens  :  [The  Apostle  here 
makes  a  comparison  between  this  corruptible  human  frame  and 
that  incoiTiTptible  one  of  them  who  shall  be  raised  from  the  dead. 
The  language  here  is  equivalent  to  that  of  the  same  Apostle  in  1 
Cor.  15:42:  'It  is  sown  in  corruption,  it  is  raised  in  incorrup- 
tion : ']  Lat.,  eternal  with  (the)  heavens :  Ital.,  eternal  for  the 
heavens  :  Rheims,  eternal  in  heaven :  E.V.,  eternal  in  the  heavens. 
[The  Rheims,  and  E.  Y.,  always  select,  from  among  the  many  de- 
finitions of  the  Gr.,  Lafc.,  or  Ital.  prepositions,  the  one  that  best 
suits  their  theory.]  5:2;  Gr.,  For  indeed  in  this  we  sigh,  that 
house  of  us  which  from  ouranos  [equivalent  to  from  God,  and  the 
heavens,  in  v.  1]  to  put  on  we  long  for :  [Paul  understood,  as  all  who 
learn  that  the  current  notion  about  soul  is  erroneous  must  under- 
stand, that  to  him,  resurrection  would  be  the  next  moment  after 
death] :  Lat.,  from  (the)  caelum :  the  Ital.  for  the  Gr.  from  oura- 
nos in  the  verse,  gi^es  celeste :  Rheims,  and  E.  V.,  from  heaven. 
12  :  2  ;  has  been  given  under  the  word  Paradise. 

Galatians  1:8;  Gr.,   But  and  ean,  though,  we,  or  angelos,  a 


654  THEOLOGY   OF  THE   BIBLE. 

messenger,  out  of,  or  from,  ouranos,  [i.  e,,  more  excellent,  pre-emi- 
nent, more  divinely  inspired],  eu-angelizetai^  well  angel, — an- 
nounce as  good  news^to  you  contrary  to,  or,  otherwise  than,  we 
well  angel  to  you,  (a)  public  reprobation  let  him  be  :  Ital.,  from 
the  heaven :  Lat.,  from  (the)  heaven :  Rheims,  and  E.  V.,  from 
heaven. 

Ephes.  1 :  10 ;  Gr.,  ...  in  the  heavens:  Lat.,  in  (the)  heavens : 
Ital.,  in  the  heavens:  Rheims,  and  E.  V.,  in  heaven.  1 :  17,  18, 
19,  20  ;  V.  17,  Gr.,  ...  in,  or,  for,  the  acknowledgment,  confession, 
of  him  [JesusJ  :  Rheims,  in  the  knowledge  of  him  :  E.  V.,  the  same. 
Margin,  "  Or,  for  the  acknowledgment  of  him."  Ver.  1 8,  Being 
enlightened  the  eyes  of  the  dianoia^  thought,  mind,  undei'stand- 
ing,  of  you,  to  the  eidenai^  [the  same  verb  used  in  2  Cor.  5  :  1,]  to 
the  perceive, — understand — you  [i.  e.,  that  you  may  perceive, — 
understand]  tis,  what,  is  that  hope  of  [proceeding  from]  the  Mesis, 
calling, — invitation — of  him,  and  tis,  what,  the  wealth  of  the  doxe^ 
expectation,  of  that  reception  by  hereditary  right, — inheritance — 
of  [proceeding  from]  him,  in  the  holies, — saints:  v.  19,  And  what 
the  excelling,  surpassing — dignity  of  the  weight,  influence,  of  him 
eis,  in,  to,  upon,  us  the  believing,  by,  or,  through,  the  action,  effi- 
caciousness, of  the  might  of  the  strength,  or,  force,  of  him :  the 
Rheims  here  is,  '  according  to  the  operation  of  the  might  of  his 
power,'  E.  V.,  '  according  to  the  working  of  his  mighty  power,' 
Margin,  "  or,  of  the  might  of  his  power."  Yer.  20,  Which  he  [God, 
v.  17]  pei-formed  e7i,  in,  as  to,  the  Christ,  having  awakened,  or, 
raised  up,  him  ek  nekron,  from  among  dead  ;  and  seated  en,  at,  or, 
on,  right  hand  of  him  en,  in,  on,  at,  the  celestials,  [i.  e.,  gave  him 
the  place,  state,  of  pre-eminence;  and  this  is  shewn  by  v.  21] :  the 
Lat.,  in  v.  20  is,  in,  or,  at,  caelestibus,  (the)  celestials  :  Ital.,  in,  or, 
upon,  the  (places)  celesti:  Rheims,  in  the  heavenly  (places)  :  E.V., 
in  the  heavenly  (places).  2:6;  Gr.,  And  with,  or,  together,  hath 
awakened,  or,  raised  up  [us],  and  with,  or,  together,  hath 
seated  [us]  en^  in,  on,  at,  the  celestials  eoi,  through,  Christ  Jesus  : 
Lat.,  in,  or,  at,  (the)  celestials :  Ital.,  in,  or,  upon,  the  (places)  ce- 
lestial :  Rheims,  in  the  heavenly  (places)  :  E.  V,,  in  heavenly 
(places.)  3:15;  Gr.,  eJc,  by,  Avhom  ererj  patria,  tribe,  or,  family, 
in  heavens  [i.  e.,  the  host  of  the  heavens]  and  upon  earth  is  enu- 
merated :  Lat.,  in  (the)  heavens :  Ital.,  in  the  heavens :  Rheims, 
and  E.  V.,  in  heaven.  4  :  9,  10  ;  v.  9  ;  Gr.,  To  de.  That,  but,  anebe, 
he  was  caused  to  ascend,  what  is  it  but  that  Tcai,  also,  he  descended 
first  into  the  more  low  parts  of  the  earth  ?  v.  10  ;  Gr.,  Ho,  who  [He 


THEOLOGY   OF  THE   BIBLE.  555 

who]  having  descended  [into  the  more  low  parts  of  the  earth,  the 
sepulchre],  the  same  is  hai^  also,  Ao,  who  [he  who]  anabas^  having 
been  caused  to  ascend  overhead  of  all  tlie  heavens  [i.  e.,  pre-emi- 
nent], in  order  that  he  might  accomplish,  fulfil,  all  ta,  these  [things], 
[see  V.  7,  8  :  Paul's  language  is  not  orthodox  :  he  says,  he  descend- 
ed :  Orthodoxy,  therefore,  must  correct  Paul ;  and  so,  it  say^  his 
body  descended]  :  Lat.,  v.  10,  above  all  (the)  heavens:  Ital., 
all  the  heavens :  Rheims,  above  all  the  heavens :  E.  V.,  far 
above  all  heavens.  [Why  did  not  the  Rheims,  and  E.  V.,  give 
here,  as  they  do  in  many  places,  heaven,  for  the  Gr.  the  heaven, — 
the  heavens  ?  We  should  then  have  had,  Christ  ascended  above, 
E.  v.,  far  above,  heaven  ;  and  taking  heaven  in  the  Orthodox  sense 
the  j!)/ace  where  God  dwells,  we  should  have  had  it,  that  Christ  as- 
cended far  above  that.]  6:9;  Gr.,  on,  or,  in,  heavens:  Lat.,  in 
(the)  heav^ens :  Ital.,  in  the  heavens :  Rheims,  and  E.V.,  in  heaven. 

Philip.  2:10;  Gr.,  That  en,  at,  the  name  of  Jesus  every  knee 
should  bend  of  celestials  and  terrestrials  and  subterraneous  :  [This 
figurative  language,  making  the  host  of  the  heavens,  the  sun, 
moon  and  stars,  and  subterraneous  also,  bend  the  knee,  is  no  bolder 
a  figure  than  many  figures  used  in  the  Scriptures :  we  must  recol- 
lect that  the  style  of  the  Scriptures  was  Oriental] :  the  Lat.  is,  of 
celestials,  terrestrials,  and  infernor'um,  infernals,  [i.  e.,  under  ground, 
from  the  Lat.  adjective  infemus,  for  which  the  Rheims,  and  the 
Douay,  and  E.  V.,  so  often  give,  hell]  :  Ital.,  of  the  celestials,  and 
terrestrials,  and  subterraneous :  Rheims,  in  heaven,  on  earth,  and 
under  the  earth  :  E.V.,  of  (things)  in  heaven,  and  (things)  in  earth, 
and  (things)  under  the  earth.  3:20;  Gr.,  But  of  us  the  politeuma, 
conduct  in  the  management  of  public  affairs,  en,  as  to,  with  respect 
to,  heavens  is, — exists, — subsists,  [i.  e.,  as  to  matters  above  and 
beyond  things  of  time],  out  of  which  ahio  sdtera,  (a)  recoverer,  we 
await,  kurios  Jesus  Christ :  \sottr,  says  Donnegan,  is,  one  who 
recovers  what  has  been  lost :]  Lat.,  But  our  carriage,  or,  behavior, 
with  (the)  heavens  is  :  Ital.,  For  we  live  in,  or,  upon,  the  heavens: 
Rheims,  But  our  conversation  is  in  heaven  :  E.  V.,  For  our  con- 
versation is  in  heaven. 

Colos.  1:5;  Gr.,  Dla,  through,  that  hope  ten,  which,  being  re- 
served to,  or,  for,  you  in,  or,  at,  the  heavens :  Lat.,  (the)  heavens : 
Ital.,  in,  or,  at,  the  heavens  :  Rheims,  For  the  hope  that  is  laid  up 
for  you  in  heaven  :  E.  V.,  the  same,  with  which  for  that.  1:16; 
Gr.,  . .  .  ta,  w^hich,  in  the  heavens :  Lat.,  in  (the)  heavens  :  Ital., 
in    the  heavens :    Rheims,  and  E.  V.,   in   heaven,     1:20;    same. 


556  THEOLOGY   OF   THE   BIBLE. 

1 :  23 ;  Gr.,  .  .  hupo^  tinder,  the  heaven  :  Lat.,  suh^  under,  (the)  hea- 
ven :  Ital.,  under  the  heaven:  Rheims,  and  E.  V.,  under  heaven. 

1  Thess.  1  :  10  ;  Gr., .  .  .  out  of  the  heavens  :  Lat.,  out  of  (the) 
heavens :  Ital.,  from  the  heavens :  Rheims,  and  E.  V.,  from  heaven. 
4:  16  ;  Gr,,  .  ,  .  from  out  of  ouranos :  Lat.,  out  of  (the)  heaven: 
Ital.*  from  the  heaven :  Rheims,  and  E,  V.,  from  heaven. 

2  Thess.  1:7;  Gr.,  .  .  .  en^  at,  the  apoJcalupsis,  act  of  uncover- 
ing, disclosure,  exposition, — showing — exhibition — of  the  /curios 
Jesus  from  out  of  ouranos :  Lat.,  at,  in,  or,  within,  (the)  heaven : 
Ital.,  from  the  heaven :  Rheims,  and  E.  V.,  from  heaven. 

2  Timothy  4:18;  Gr.,  .  .  and  sdsei,  will  bring  back  safe,  snatch 
from  death,  [me]  to,  or,  into,  that  basileia,  sovereign  rule,  royalty, 
government,  of  him  which  celestial:  Lat.,  .  .  and  will  make  me, 
or,  cause  me  to  be,  sound  in  his  celestiazl  kingly  government :  Ital., 
and  me  will  save  (and  lead)  unto  his  celestial  kingdom :  [save  is 
the  word  used  in  Orthodoxy  as  opposed  to  lost  /  but  it  makes  the 
word  lost  to  mean  eternal  life  in  its  hell :  In  1  Cor.  1  :  30,  we  have, 
E.  v.,  ye  in  Christ  Jesus,  who  of  God  is  made  unto  us  wisdom, 
and  righteo^^sness,  and  sanctification  and  redemption, — Gr.,  apolu- 
trosis,  redemption,  release  by  ransom].  Rheims,  and  will  preserve 
(me)  unto  his  heavenly  kingdom :  E.  V.,  the  same. 

Hebrews  1:  10;  Gr.,  the  heavens:  3:1;  Gr., .  .  .  celestial. 
4:14;  Gr.,  Having,  therefore,  (a)  high  priest  great,  dieleluthota, 
[from  cUerchomai],  passed  through  the  heavens  :  [i.  e.,  the  clouds  ; 
the  clouds  hid  him  from  sight,  as  was  the  case  with  Moses  :  what 
became  of  him  after  that  the  Scriptures  do  not  tell  us  ;  as  is  the 
case  with  Moses  also ;  but  we  have  the  word  of  Jehovah,  Josh. 
1 :  2,  Moses  (the)  servant  of  me  is  dead.  And  in  Rev.  11 :  12,  we 
have,  Gr.,  and  they  ascended  into  the  heaven  in  the  cloud.  And  in 
1  Thess.  4:14,  we  have,  Gr., ...  so  also  God  tous,  those,  having 
heen  laid  to  rest  dia,  through,  by  reason  of,  Jesus  exei,  [from  ago 
to  bring],  will  bring,  with  him.  Where  from  ?]  The  Lat.  in  Heb. 
4:  14  is,  who  passed  through  (the)  heavens:  Ital.,  who  entered 
into  the  heavens :  Rheims,  that  hath  passed  into  the  heavens :  E.V., 
that  is  passed  into  the  heavens.  Hebrews  6:4;  Gr., having  tasted 
of  that  gift  which  celestial,  kai,  even,  participators  in,  or,  partak- 
ers become  of,  pneuma^  breath,  or,  (a)  breath,  holy :  [that  gift  of, 
from,  God.]  7  :  26,  Gr.,  the  heavens.  8:1;  Gr.,  in  the  heavens. 
8:5;  Gr.,  of  the  celestials.  9  :  23  ;  Gr.,  of  the  in  the  heavens, .  .  . 
the  celestial:  Rheims,  heavenly  (things),  .  .  .  heavenly  (things)  : 
E.  v.,  of  (things)  in  the  heavens,  .  .  the  heavenly  (things).     0  :  24  ; 


THEOLOGY   OF   THE   BIBLE.  55Y 

Gr.,  For  not  into  hand-made  holies  entered  the  Christ,  antitupa^ 
adverse,  contradictory,  hostile,  to  the  true,  but  into  the  very  hea- 
ven, now,  or,  at  the  present  time,  to  be  shewn,  exhibited,  to  the 
face  of  God  for,  or,  in  behalf  of,  us :  Lat.,  but  into  (the)  heaven 
itself:  Ital,  but  into  the  heaven  itself:  Rheims,  and  E.  V.,  but 
into  heaven  itself.  10  :  34  ;  Gr.,  .  .  .  knowing  to  have,  or,  hold,  for 
yourselves  [present  for  future]  (a)  better  huparxin^  existence,  e;^, 
at,  as  far  as,  heavens :  [i.  e.,  as  long  as  the  heavens  shall  last :  we 
have  had  the  same  idea  before] :  the  Lat.  does  not  use  its  woi'd 
caelum  in  the  verse ;  but  gives,  knowing  yourselves  to  have,  or, 
hold,  a  better  and  lasting  substance:  Rheims,  the  same:  Ital,, 
knowing  that  ye  have  [present  for  future,  will  have]  a  substance 
for  the  heavens  [i.  e.,  during  the  heavens]  that  is  better  and  dura- 
able  :  E.  v.,  knowing  in  yourselves  that  ye  have  in  heaven  a  better 
and  an  enduring  substance.  11 :  12  ;  Gr.  ...  as  the  stars  of  the 
heaven:  Lat.,  of  (the)  heaven:  Ital.,  of  the  heaven:  Rheims,  of 
heaven  :  E.  V.,  of  the  sky.  11  :  16  ;  Gr.,  But  now  (a)  better  they 
stretch  forth  the  hands  towards,  that  is,  (a)  celestial.  12  :  22  ;  Gr., 
But  ye  are  come  to  Zion  mount,  kai^  even,  (a)  city  of  God  living, 
Jerusalem  celestial :  Margin  to  E.  V.,  "  The  Christian  Church  may 
be  called  heavenly  in  respect  of  its  origin,  its  doctrines,  and  its 
final  destiny." — Ed.  [Yes,  in  respect  to  the  true  doctrines  of  the 
Bible ;  but  not  in  res2:)ect  to  the  doctrines  by  which  Orthodoxy 
has  marred  its  teachings.]  12  :  23  ;  Gr., .  .  .  en,  on,  heavens  writ- 
ten: Lat.,  (the)  heavens:  Ital.,  in,  or,  upon,  the  heavens:  Rheims, 
written  in  the  heavens :  E.  V.,  written  in  heaven.  12  :  25  ;  Gr., .  . 
from  out  of  heavens  :  Lat.,  out  of  (the)  heavens :  Ital.,  (speaketh) 
from  the  heaven  :  Rheims,  and  E.  V.,  from  heaven.  12 :  26  ;  Gr., 
.  .  .  the  heaven  :  Ital.,  the  heaven  :  Rheims,  and  E.  V.,  heaven, 

James  1 :  17 ;  3 :  17  ;  Gr.,  . .  .  fi-om  above :  [equivalent  to,  from 
the  heavens,  from  God.]  5:  12;  Gr.,  .  .  .  swear  neither  by  the 
heaven,  &c. :  Lat.,  by  (the)  heaven  :  Ital.,  neither  by  the  heaven  ; 
Rheims,  and  E.  V.,  neither  by  heaven.  5  :  18;  Gr.,  and  the  hea- 
ven rain  gave. 

1  Pet.  1:4;  Gr.,  .  .  .  watched,  or,  guarded,  at  heavens  for  you : 
Lat ,  in  (the)  heavens  :  Ital.,  in  the  heavens  :  Rheims,  reserved  in 
heaven  :  E.  V.,  the  same.  1:12;  Gi-,,  .  ,  ,  which  now  are  angeled 
— messengered,  announced,  through  those  good  angeling  you  en, 
by  means  of,  through,  (a)  pneuma,  breath,  holy,  sent  from  out 
o^  ouranos :  Lat,,  SpirUit  [in  the  ablative  without  any  preposition], 
with,   or,    by,    (a)    breath,  holy  sent   out  of  (the)  heaven :  Ital., 


558  TELEOLOGY   OF   THE  BIBLE. 

per^  through,  by,  the  Spirito  Holy  sent  from  the  heaven: 
Rheims,  the  Holy  Ghost  being  sent  down  from  heaven  :  E.V.,  them 
that  have  preached  the  gospel  unto  you  with  the  Holy  Ghost  [i.  e., 
with  the  holy  breath]  sent  down  from  heaven ;  which  things  the 
angels  desire  to  look  into  :  Margin,  "  There  may  be  an  allusion 
here  to  the  fact  of  the  cherubim  in  the  holy  of  holies  bending  to- 
ward the  mercy  seat." — Ed.  1  Pet.  3  :  22  ;  Gr., .  .  who  is  on  right 
hand  of  God,  being  transported,  conveyed,  eis,  uj^on,  on,  in,  oura- 
nos,  [i.  e.,  as  before  seen,  upon,  on,  in,  the  clouds  of  heaven]  :  Lat., 
Who  is  on  the  right  hand  of  God,  deglutiens,  unswallowing,  death, 
that  of  (a)  life  eternal  heirs  we  might  be  made,  departed  in,  or, 
through  (the)  heaven :  [Ainsworth  gives  glutino,  to  glue,  and 
ghitio,  to  swallow ;  and  gives  deglutino^  to  unglue ;  he  does  not 
give  deglutio,  but  the  de  before  glutio  would  have  the  same  mean- 
ing as  before  glutino  ;  hence  deglutiens  mortem  would  be,  unswal- 
lowing death,  i.  e.,  causing  death  to  cast  up] :  Rheims,  Who  is  on 
the  right  hand  of  God,  swallowing  down  death,  that  we  might  be 
made  heirs  of  life  [the  article  a  should  be  given  before  the  Lat. 
word  life  in  such  connection]  everlasting,  being  gone  into  heaven  : 
Ital.,  The  which  being  gone  into  cielo,  the  heaven,  air,  sky,  is  at 
the  right  hand  of  God :  E.  V.,  Who  is  gone  into  heaven,  and  is 
on  the  right  hand  of  God.  [The  Gi'eek  manuscript  or  other  copy 
from  which  my  Gr.  copy  and  the  Ital.  of  this  verse  were  taken 
must  have  been  different  from  the  manuscript  or  other  copy  from 
which  the  Lat.  and  Rheims  of  the  verse  were  taken.  This  is  one 
of  the  instances,  and  there  are  many  others,  which  support  the 
Rev.  J.  Macnaught's  remark,  p.  Ill,  "So  much,  and  far  more,  of 
confusion  and  uncertainty  hangs  over  the  history  of  the  New  Tes- 
tament Canon  no  less  than  the  Old  :"  and  on  which,  at  p.  85,  after 
compai'ing  passages,  he  says :  "  On  such  slender  bases  rests  the 
enormous  dogma  of  Scriptural  infallibility  ;"  (i.  e.,  that  the  Scrip- 
tures as  they  have  come  down  to  us  are  infallibly  correct.)  Hence, 
too,  the  wisdom  of  the  rule  which  Whately  so  often  insists  on  ;  p. 
115,  "that  of  not  interpreting  single  texts  by  themselves,  but 
judging  them  partly  by  the  general  drift  and  tenour  of  the  whole 
discourse,  examining  what  goes  before  and  what  follows,  and  partly 
from  a  comparison  of  one  passage  with  another,  so  as  to  reconcile 
each  part  of  Scripture  Avith  the  rest."  How  necessary  this  rule  is 
in  reading  the  E.  V.,  the  reader  of  these  pages  is  competent  to 
judge.  And  if  any  ^Jassage  could  be  found  either  in  what  we  call 
the  original,  or  in  any  version,  which  seems,  or  might  be  construed 


THEOLOGY   OF   THE   BIBLE.  559 

SO  as,  to  conflict  with  the  general  tenour  and  system  of  the  Bible ; 
it  should,  if  it  cannot  he  construed  consistently  with  such  tenour 
and  system,  be  rejected  as  incorrect,  or  as  an  interpolation  in  sup- 
port of  men's  inventions.  Indeed  it  is  a  wonder  that  the  Scrip- 
tures have  not  been  more  corrupted,  considering  that  they  were 
for  so  many  ages  almost  exclusively  in  the  hands  of  ecclesiastics 
who  employed  themselves  in  "  Paganizing  Christianity,"  to  use  an 
expression  of  Draper ;  and  in  imposing  upon  implicit  faith  huma- 
nity the  enormous  system  that  has  prevailed  for  ages,  anct  still 
l^revails ;  but  which  in  this  age  makes  more  infidels  than  Chris- 
tians.] 2  Pet.  1:  17;  E.  v.,  Such  a  voice  to  him  from  the  ex- 
cellent glory.  1:18;  Gr.,  And  this  voice  we  heard  out  of  oura- 
nos  [singular,  without  the  article,]  born,  or,  produced :  Lat.,  out 
of  (the)  heaven :  Rheims,  And  this  voice  we  heard  brought  from 
heavens  :  Ital.,  And  we  heard  this  voice  brought  from  the  heaven  : 
E.  v.,  this  voice  which  came  from  heaven  we  heard.  3:7;  Gr., 
the  heavens.  3:10;  Gr.,  the  heavens.  3:12;  Gr.,  ouranoi  [plural, 
without  the  article] :  Lat.,  heavens,  [the  may  be  used,  or  not]  : 
Rheims,  Ital.,  and  E,  V.,  the  heavens. 

1  John  5:7;  Gi-.,  ...  in  the  heaven :  Lat.,  in  (the)  heaven : 
Ital.,  in  the  heaven  :  Rheims,  and  E.  V.,  in  heaven.  [This  is  the 
verse  before  shewn  to  be  an  interpolation.  But  even  if  genuine, 
the  Gr.,  '  the  heaven,'  equivalent,  as  we  have  seen,  to,  the  heavens, 
defeats  what  Orthodoxy  attempts  from  it.] 

Rev.  3:12;  Gr., .  .  .  down  out  of  the  heaven :  Ital.,  from  the 
heaven :  Rheims,  and  E.  V.,  out  of  heaven.  4:1,  and  2  ;  Gr.,  .  . 
in  the  heaven  :  Ital.,  in  the  heaven  :  Rheims,  and  E.  V.,  in  heaven. 
5:3;  Gr.,  And  oudeis,  nothing,  not  anything,  in  the  heaven,  nor 
upon  the  earth,  nor  under  the  earth,  was  able,  &c. :  [a  strong  ex- 
pression such  as  we  often  make  to  express  impossibility] :  Ital., 
And  niuno,  nobody,  neither  in  cielo,  the  heaven,  air,  sky,  &c. : 
Rheims,  and  E.  v.,  No  man  in  heaven,  nor  in  earth,  &c.  5:13; 
Gr.,  And  every  created  thing  which  is  in  the  heaven  and  en,  on, 
the  earth  and  under  earth  and  epi,  upon,  the  sea  which  exist,  kai, 
even,  ta,  those,  all  in  them,  I  heard  saying,  &g.  :  [This  includes  the 
winged  of  heaven,  and  every  created  thing  iipon  the  face  of  the 
earth,  and  the  worms,  &c.,  under  ground,  and  the  fishes  of  the  sea, 
and  includes  inanimate  things] :  Ital.,  in  the  heaven  :  Rheims,  and 
and  E.  V.,  in  heaven.  6  :  13  ;  Gr.,  And  the  stars  of  the  heaven: 
Ital.,  of  the  heaven  :  Rheims,  and  E.V.,  of  heaven.  6:14;  Gr.,  And 
ourauos,  heaven,  [singular,  witliout  tVie  article]  :  Ital.,  il  cielo,  the 


660  THEOLOGY   OF   THE   BIBLE. 

heaven :  Rheims,  and  E.  V.,  the  heaven.  8:1;  Gr.,  ...  in  the 
heaven:  Ital.,  nel  cielo,  in  the  heaven:  Rheims,  and  E.  V.,  in  hea- 
ven. 8:  10;  9:1;  10:  1,  and  4;  Gr.,  .  .  .  out  of  the  heaven: 
Ital.,  dal  cielo,  from  the  heaven ;  Rheims,  and  E.  V.,  from  heaven. 
10 :  5  ;  Gr.,  .  .  .  lifted  up  the  hand  of  him  eis,  to,  or,  into,  the  hea- 
ven: Ital.,  al eielo,  to  the  heaven:  Rheims,  and  E.  V.,  to  heaven. 
10:  6;  Gr.,  the  heaven:  Ital.,  il  cielo,  the  heaven:  Rheims,  and 
E.  v.,  heaven.  10:8;  Gr.,  .  .  .  out  of  the  heaven  :  Ital.,  dal  cielo, 
from  the  heaven:  Rheims,  and  E.  V.,  from  heaven.  11  :  6  ;  Gr., 
.  .  .  the  heaven :  Ital.,  il  cielo :  Rheims,  to  shut  heaven,  that  it  rain 
not :  E.  v.,  the  same.  11  :  12  ;  Gr.,  And  they  heard  (a)  sound,  or, 
voice,  great  out  of  the  heaven,  .  .  .  And  they  ascended  into  the 
heaven  eii,  on,  or,  in,  the  cloud :  Ital.,  dal  cielo,  from  the  heaven, 
.  .  .  al  cielo,  to  the  heaven,  upon,  or,  in,  the  cloud :  Rheims,  from 
heaven, ...  to  heaven  in  a  cloud:  E.  V.,  the  same.  11 :  13;  Gr., 
...  of  the  heaven :  Ital.,  del  cielo,  of  the  heaven :  Rheims,  and 
E.  v.,  of  heaven.  11  :  15  ;  Gr.,  .  .  .  en,  at,  or,  in,  the  heaven  :  Ital., 
nel  cielo,  at,  or,  in,  the  heaven  :  Rheims,  and  E.  V.,  great  voices  in 
heaven.  In  11  :  19;  12:  1,  3,  the  Gr.,is,  in  the  heaven:  Ital.,  in 
the  heaven  [with  the  article] :  Rheims,  and  E.  V.,  in  heaven. 
12:4;  Gr.,  ...  of  the  stars  of  the  heaven :  Ital.,  del  cielo,  of  the 
heaven  :  Rheims,  and  E.  V.,  of  heaven.  12 :  7,  8,  10  ;  Gr.,  ...  at, 
or,  in,  the  heaven :  Ital.,  nel  cielo,  at,  or,  in,  the  heaven  :  Rheims, 
and  E.  v.,  in  heaven.  12:12;  Gr.,  Therefore  eiiphraiiiesthe,  let 
be  rendered  gay,  or,  cheerful,  or,  let  be  gladdened,  the  lieavens, 
kal,  yea,  or,  and,  hoi,  those,  in  them  lodging,  or,  dwelling  :  [the 
winged  of  heaven  :  we  have  the  same  Gr.  word  used  of  the  hills, 
&c. :]  Ital.,  ...  he  cheered,  or,  rejoiced,  O  heavens :  Rheims, 
Therefore  rejoice,  O  heavens:  E.  V.,  (ye)  heavens.  13  :  6  ;  Gr., 
in  the  heaven  :  Ital.,  nel  cielo,  in  the  heaven,  air,  sky :  13  :  13  ;  Gr., 
out  of  the  heaven.  14:  2  ;  Gr.,  out  of  the  heaven:  The  Ital.  uses 
the  article  in  each:  Rheims  and  E.  V.,  heaven,  in  each.  14:  6; 
Gr.  .  .  .  en,  at,  or,  in,  mesonranZmati,  the  position  of  the  sun  at  its 
meridian  height,  the  meridian  :  Ital.,  through  the  midst  del  cielo, 
of  the  heaven  :  Rheims,  flying  through  the  midst  of  heaven  :  E.  V., 
fly  in  the  midst  of  heaven.  14:  13;  Gr.,  ...  out  of  the  heaven  : 
Ital.,  dal  cielo,  from  the  heaven:  Rheims,  and  E.  V.,  from  heaven. 
14:  17;  15:  1,  and  5;  Gr.,  in  the  heaven:  Ital.,  7iel  cielo,  in  the 
lieaven  :  Rheims,  and  E.  V.,  in  heaven.  16  :  11,  and  17  ;  Gr.,  of 
the  heaven  :  Ital.,  del  cielo,  oi  the  heaven  :  E.  Y.,  of  heaven.  16  :  21 ; 
Gr.,  hail  els,  out  of,  the  heaven  :  Ital,  dal  cielo,  from  the  heaven : 


THEOLOGY   OF  THE   BIBLE.  561 

Rheims,  and  E.  V.,  heaven.  18  :  1,  and  4  ;  Gr.,  out  of  the  heaven : 
Ita].,  dal  cielo :  Rheims,  and  E.  V.,  from  heaven.  18 :  5  ;  Gr.,  For 
have  followed  one  another  of  her  the  sins  as  far  as  the  heaven ; 
[Scripture  language  for,  have  been  exceedingly  great]  :  Ital.,  Foi- 
her  sins  are  joined  the  one  behind  the  other  even  al  cielo,  to  the 
heaven:  [i.  e.,  put  in  a  row  or  line  would  i-each  to  the  heaven]: 
Rheims,  For  lier  sins  have  reached  unto  heaven  :  E.  V.,  the  same. 
18  :  20 ;  Gr.,  Be  rendered  gay  eJ^?^,  over,  her  O  ouranos,  [without  the 
article,  but  defined,  as  we  have  seen,]  the  heaven,  air,  sky :   Ital.. 

0  cielo  [defined]  the  heaven,  air,  sky :  Rheims,  Rejoice  over  her, 
(thou)  heaven:  E.  V.,  the  same.  19:  1;  Gr.,  en,  at,  on,  in,  the 
heaven  :  Ital.,  nel  cielo,  at,  upon,  in,  the  heaven  :  Rheims,  and  E.V., 
in  heaven.  19 :  11  ;  Gr.,  the  heaven  :  Ital.,  nel  cielo :  Rheims,  and 
E.  v.,  heaven.  19:  14;  Gr.,  en  the  heaven:  Ital.,  the  same,  [with 
the  article]:  Rheims,  (that  are)  in  heaven  :  E.  V.,  (which  were)  in 
heaven.  19  :  17 ;  Gr.,  .  .  .  saying  to  all  the  birds  which  flying  in 
midst  of  lieaven :  Ital.,  in  midst  del  cielo,  of  the  heaven  :  Rheims 
and  E.  V.,  of  heaven.  20:  1,  and  9;  Gr.,  out  of  the  heaven.:  Ital., 
dal  cielo,  from  the  heaven  :  Rheims,  v.  1,  from  heaven;  v.  9,  out 
of  heaven  :  E.V.,  the  same.  21  :  1  ;  Gr.,  And  I  saw  ouranon  kainon, 
(a)  heaven  new,  exti'aordinary,  unknown  ;  for  the  first  oiiranos  and 
the  first  earth  parelthe,  were  excelled,  or,  surpassed,  and  the  sea 
not  exists, — is — as  yet :  Ital.,  were  passed :  Lat.,  were  changed 
into:  [The  Gr.,  Ital.,  and  Lat.,  might  be  rendered,  were  passed 
away  ;  to  pass  away,  being  a  definition  given  to  the  verb  parer- 
chotnai,  after  the  definitions,  to  excel,  surpass  :  but  to  say  that 
these  heavens  and  this  earth  are  to  pass  away  contradicts  all  Scrip- 
ture ;  see  Isai.  65  :  17,  before  given,  and  many  other  passages  which 
shew  that  this  earth  is  to  be  renewed,  restored  from  the  effects  of 
sin,  and  to  be  a  habitation  of  righteousness,  i.  e.,  that  a  restored 
and  righteous  mankind  shall  dwell  upon  it]  :  Rheims,  And  I  saw 
a  new  heaven  and  a  new  earth,  for  the  first  heaven,  and  the  first 
earth  was  gone,  and  the  sea  is  now  no  more  :  E.  V.,  the  same,  with 
passed  away  instead  o^  gone.  [But  even,  the  first  heaven  and  earth 
gone,  or,  passed  away,  need  not  signify  destruction  :  .they  would 
be  gone,  passed  away,  if  changed  to  a  dwelling  place  of  righteous- 
ness ;  and  the  very  next  two  verses  shew  this.]     21  :  2  ;  Gr.,  And 

1  John  saw  the  city  the  holy,  Jerusalem  new,  extraordinary,  un- 
known, coming  down  eJc,  out  of,  the  heaven,  &c. :  Ital.,  dal  cielo, 
from  the  heaven,  sky  :  Rheims,  andE.  V.,  out  of  heaven.  21  :  3  ; 
Gr., .  .  .  out  of  the  heaven:  Ital.,  dal  cielo  :  E.  V.,  out  of  heaven. 

36 


562  THEOLOGY   OF   THE   BIBLE. 

[Read  the  verse  in  the  E.  V.]  21  :  10  ;  Gr.,  out  of  the  heaven  : 
Ital.,  dot  cielo  :  Rheims,  and  E,  V.,  out  of  heaven.  22  :  1,  2  ;  Gr., 
And  he  shewed  to  me  a  pure,  or,  clear,  river  of  water  of  life,  &c. : 
V.  3,  Gr.,  In  midst  of  the  spacious  way  of  it,  and  of  the  river,  en- 
teiithen  kai  enteuthen,  hence  and  thence,  (a)  tree  of  life,  making 
fruits  twelve,  according  to  month  one  each  producing  the  fruit  of 
it :  [of  it  may  mean,  of  the  tree,  or,  the  fruit  proper  for  each  month  ; 
probably  the  latter]  :  and  the  leaves  of  the  tree,  eis^  for,  therapeiay 
service,  or,  sanative  treatment,  of  the  nations.  [What  more  beau- 
tiful or  expressive  figure  could  be  used  to  rej)resent  earth  and  them 
that  are  to  dwell  on  it  restored  to  the  primitive  state  ?]  Ver.  3  ; 
Gr.,  And  any  malediction  not  shall  be  more.  Mat.  21 :  43,  should 
have  been  given  in  its  order ;  Gr.,  For  this  reason,  say  I  to  you, 
[i,  e.,  because  they  rejected,  &c.,  v.  42,]  that  shall  be  taken  away 
from  you  the  hasileia,  sovereign  rule,  government,  of  [i.  e.,  pro- 
ceeding from]  God,  and  shall  be  given  to  (a)  people  doing  [for  which 
will  do ;  and  so  the  Ital.  has  it ;  the  Rheims  has,  yielding]  the 
fruits  of  it.  [We  have  seen  that  the  hasileia  of  God  and  the  hasi- 
leia  of  the  heavens  mean  the  same,  both  meaning  the  sovereign 
rule,  government,  proceeding  from  God.  This  verse,  as  do  many 
others,  shews,  that  this  hasileia  proceeding  from  God, — from  the 
heavens,  called  by  the  Rheims,  and  E,  V.,  the  kingdom  of  God, 
means,  the  reign  on  earth  of  righteousness.] 

The  New  Testament,  though  the  Gr.  ouranos  is  not  used  in  it 
as  many  times  by  nearly  100  as  it  is  in  the  Gi*.  of  the  Old  Testa- 
ment, taking  all  the  four  gospels  ;  and  not  as  many  times  by  more 
than  100,  taking  only  one  of  the  gospels  ;  yet  has  ouranos  in  the 
plural  a  great  many  more  times  than  it  is  found  in  the  plural  in  the 
Gr.  of  the  Old  Testament. 

In  Matthew  alone,  ouranos  in  the  plural,  and  with  the  article, 
is  used  65  times  ;  and  in  the  plural  without  the  article  10  times. 
From  the  end  of  John's  Gospel  to  the  end  of  Revelation,  it  is  used 
in  the  plural  with  the  article  15  times,  and  in  the  plural  without 
the  article  9  times ;  making  in  all  89  places  where  ouranos  is  used 
in  the  plural  in  the  New  Testament :  whereas  of  the  366  places 
where  ouranos  is  used  in  the  Gr.  of  the  Old  Testament,  it  is  in  the 
plural  only  29  times ;  23  times  in  the  plural  with  the  article,  and 
6  times  in  the  plural  without  the  article  :  and  is  not  once  found  in 
the  plural  in  the  Pentateuch.  In  Mat.  ouranos  is  used  in  the  sin- 
gular without  the  article  8  times.  From  the  end  of  John's  Gospel 
to  the  end  of  Revelation,  ouranos  is  used   in  the  singular  with 


THfOLOGT   OF   THE   BIBLE.  563 

the  article  VI  times  ;  and  in  the  singular  without  the  article  16 
times;  and  in  Rev.  19 :  17  the  Gr.  is,  en  tnesouranemati,  at,  or,  in, 
or,  on,  the  position  of  the  sun  at  its  meridian  height, — the  meridi- 
an :  Lat.,  in  middle  of  (the)  caelum  :  Ital.,  in,  or,  l^pon,  middle  of 
the  cielo :  Rheims,  .  .  .  through  the  midst  of  heaven :  E.  V.,  all 
the  fowls  that  fly  in  the  midst  of  heaven. 

In  the  Greek  of  the  Old  Testament,  ouranos  in  the  singular 
without  the  article  is  used  54  times.  In  the  New  Testament,  taking 
Matthew's  Gospel,  it  is  used  in  the  singular  without  the  article  but 
2-4  times. 

And  now  again,  reader,  we  can  ask  Orthodoxy,  what  has  he- 
come  of  its  heaven?  Thejo/f/t'e  it  assigns  to  the  omnipresent  Je- 
hovah. 

Our  examination  of  the  Douay,  Rheims  and  E.  V.  word  heaven 
has  brought  us  out  just  where  it  must  necessarily  have  done;  for 
Scripture  cannot  contradict  itself  The  Scriptures  having  taught 
us,  under  the  words  before  examined,  that  there  is  no  such  thing 
as  the  Ortliodox  soul  or  spirit,  to  go  to  the  Orthodox  hell  or  the 
Orthodox  heaven  ;  and  no  such  thing  as  the  Orthodox  death  of  the 
wicked,  namely,  eternal  life  in  misery,  and  no  such  place  as  the 
Orthodox  hell,  or  as  the  Orthodox  paradise  ;  it  was  imposible  they 
should  teach  the  Orthodox  heaven.  And  accordingly,  there  is  not 
a  passage  in  all  Scripture  where  the  Heb.  shmim^ — Gr.  ouranos — 
Douay,  Rheims,  and  E,  V.  so  often  heaven,  means  anything  else 
than  the  heavens. 

Professor  Draper  informs  us,  p.  263-4,  that  '  the  localization  of 
heaven,'  i.  e.,  the  making  it  a  place,  fixing  a  place  for  it,  was  sanc- 
tified by  Gregory  the  Great,  elected  to  the  Papacy  A.  D.  590.  The 
Professor  says  :  "  Under  him  was  sanctified  that  mytliologic  Chris- 
tianity destined  to  become  the  religion  of  Europe  for  many  sub- 
sequent centuries,  and  which  adopted  the  adoration  of  the  Virgin 
by  images  and  pictures  soon  to  adorn  magnificent  churches  built 
to  her  glory ;  the  efficacy  of  the  remains  of  martyrs  and  relics ; 
stupendous  miracles  wrought  at  the  shrines  of  saints  ;  the  perpe- 
tual interventions  of  angels  and  devils  in  sublunary  affairs ;  the 
truth  of  legends  far  surpassing  in  romantic  improbability  the  stories 
of  Greek  mythology;  the  localization  of  heaven  a  few  miles  above 
the  air,  and  of  hell  in  the  bowels  of  the  earth,  with  its  portal  in 
the  crater  of  Lipari."  And  at  j).  383-4,  the  Professor  informs  us, 
that  in  or  shortly  before  A.  D.  1294,  Peter  Morron  was  elected 
pope,  under  the  title  of  Celestine  Fifth.     But  that  this  had  scarce- 


564  THEOLOGY    OF    THE   BIBLE. 

ly  been  done  when  his  incapacity  became  conspicuous  and  his  rC' 
moval  impei-ative.  And  that  Benedetto  Gaetani,  "  through  a  hole 
perforated  in  the  pope's  chamber  wall,  at  midnight,  in  a  hollow 
voice,  warned  him  that  he  retained  his  dignity  at  the  peril  of  his 
soul,  and  in  the  name  of  God  commanded  him  abdicate.  And  so, 
in  spite  of  all  importunity,  he  did.  His  abdication  was  considered 
by  many  pious  men  as  striking  a  death-blow  at  papal  infallibility. 
So  Benedetto  Gaetani,  whether  by  such  wily  procurements  or 
not,  became  Pope  Boniface  VIII,,  A.  D.  1294.  His  election  was 
probably  due  to  King  Chai'les,"  "  In  the  opinion  of  many  it  was 
not  possible  for  a  pope  to  abdicate.  Confinement  in  prison  soon, 
A.  D.  1296,  determined  that  question.  The  soul  of  Celestine  was 
seen  by  a  monk  ascending  the  skies,  which  opened  to  receive  it 
into  heaven." 

We  have  now  reached  our  last  subject, 

RESURRECTION. 

The  teaching  of  Scripture  on  this  subject  in  passages  already 
o-iven  in  the  preceding  pages  is  so  clear  and  conclusive  that  a  re- 
ference to  them,  giving  the  pages,  would  be  entirely  sufficient. 
But  we  shall  receive  so  much  useful  instruction  by  examining  the 
subject  fully  that  the  reader,  I  have  no  doubt,  will  think  the  re- 
quisite space  well  occupied. 

I  begin  with  the  book  called  Job,  the  oldest  of  the  Scripture 
writings,  supposed  (with  good  reason)  to  have  been  written  by 
Moses. 

Job  5:26;  Heb.,  Thou  shalt  go  to,  or,  be  brought,  carried,  to 
grave,  &c.  6:9;  Heb.,  That  having  begun  God,  he  may  even 
crush  me,  the  residue  [i.  e.,  that  which  is  left]  hand  of  him  may 
even  cut  off  of  me  :  A  metaphor,  says  Ges.,  under  btso,  (the  verb 
used  here),  taken  from  a  weaver  who  cuts  off  the  finished  web  from 
the  thrum,  citing  this  verse  and  Isai.  38  :  12  :  Gr.,  Having  begun, 
&c., . .  .  wholly  aneleto,  let  him  take  away,  destroy,  me  :  Lat.,  And 
he  who  hath  begun,  let  him  consume  me,  let  him  loose  his  hand, 
and  cut  me  down :  Douay,  And  that  he  that  hath  begun  may  de- 
stroy me,  that  he  may  let  loose  his  hand,  and  cut  me  off:  Ital.,  ^, 
even,  that  it  would  please  God  to  grind  me,  .  .  .  and  unmake  me  : 
E.  v.,  Even  that  it  would  please  God  to  destroy  me  ;  .  .  .  and  cut 
me  oft'.     6:18;  E.  V.,  ,  .  .  they  go  to  nothing,  and  perish.     7:8; 


THEOLOGY   OF   THE  BIBLE.  665 

Heb.,  .  .  .  and  nothing  I,  or,  I  not.  7:9;  Heb.,  Me^  finished,  spent ; 
vanished  away,  (a)  cloud,  and  gone ;  thus  who  descending  shaul 
not  Cometh  up.  V  :  21  ;  Heb.,  ...  in  dust  ashkh^  I  shall  lie  doAvn, 
.  .  .  but  nothing  I,  or,  I  not.  8  :  13  ;  Heb.,  .  .  .  w,  yea,  hope  of  im- 
pious shall  be  lost,  or,  perish.  8  :  14  ;  Heb.,  of  whom  iquth,  is  cut 
off,  hope  of  him,  n,  yea,  house  of  spider,  hope  of  him:  Ges.,  under 
quth^  renders,  whose  hope  is  cut  off.  8  :  20  ;  Heb.,  Lo,  God  not 
Avill  reject,  or,  contemn,  (a)  perfect.  [The  word  contemn  shews 
what  shame, — ignominy,  in  Dan.  12:2  means.]  8 :  22  ;  Heb., 
Haters,  or,  enemies,  of  thee  shall  be  clothed  of  [with]  ignominy,  u, 
yea,  house  of  wicked,  nothing  it,  or,  it  not :  [the  grave  is  called  a 
house,  as  we  have  seen.]  10  :  7  ;  E.  V.,  Thou  knowest  that  I  am 
not  wicked.  10:  9  ;  Heb.,  Remember  now  that  like,  or,  as,  clay 
thou  hast  wrought  me,  [i.  e,,  as  the  potter  fashioneth  clay],  and  to 
dust  thou  wilt  bring  back,  or,  return  me.  [Neither  the  Gr.,  nor 
the  Lat.,  nor  the  Douay,  nor  the  Ital.,  has  an  interrogation  mark 
at  the  end  of  the  verse]  :  the  E,  V.  is,  and  wilt  thou  bring  me  into 
dust  again?  Job  13  :  28;  Heb.,  u,  jest,  eua,  himself  [i.  e..  Job: 
Ges.,  under  eua,  cites  several  Scripture  passages  where  eua  is  used 
for  himself,  and  for  this^  as,  or,  like,  rqb,  rottenness,  or,  rotten 
wood,  ible,  [from  nbl],  is  brought  to  nothing  :  Gr.,  Ho,  Who,  [Job 
himself,  see  v,  17],  is  to  be  let  fall  into  disuse:  Lat.,  Who  am  to 
be  consumed,  &c. :  Douay,  Who  am  to  be  consumed  as  rottenness : 
Ital.,  Whence,  or.  Therefore,  eostui,  this  man,  is  undone  like  the 
wood  worm-eaten :  E.  V.,  And  he,  as  a  rotten  thing,  consumeth  : 
Margin  to  the  E.  V.  word  he,  "  This  man,  a  form  of  expression 
common  both  in  Greek  and  Heb.  for  J" — Ed.  [The  Editors,  ma- 
nifestly took,  '  this  man '  from  the  Ital. ;  which  gives  '  this  man  ; ' 
near  enough  the  sense ;  but  not  the  Heb.  exactly,  nor  the  Gr.,  nor 
the  Lat.  exactly;  as  the  Gi-.  and  Lat.  above  given  shew.]  14:  6; 
Heb.,  Look  away  from  upon  him,  u,  and,  he  will  cease,  or,  u,  that, 
he  may  cease,  until  he  shall  see,  o^,  enjoy  the  light  of,  as  (a)  hire- 
ling, the  day  of  him:  [Job,  as  we  have  seen,  says  he  was  not 
wicked  :  he  therefore  hoped  and  expected  to  be  raised  from  the 
dead ;  and  this  verse  expresses  the  same  that  he  expresses  in  Job 
14 :  14] :  Douay,  and  E.  V.,  that  he  may  rest :  Margin,  that  he  may 
cease.  Job  14  :  12,  w.  So  that,  (a)  man  shkb,  lieth  down,  [the  same 
verb  used  in  7  :  21,  and  for  which  the  Douay,  and  E.  V.,  there  give, 
shall  sleep],  and  not  iqum,  shall  rise,  or,  exist ;  od,  so  long  as,  blti, 
except,  (the)  heavens  they  shall  not  be  aroused ;  ii,  yea,  or,  and, 
not  ioru,  shall  they  be  uncovered,  from  sleep  of  them:  [i.  e.,  as 


566 


THEOLOGY   OF   THE   BIBLE. 


Job  jjlainly  teaches,  the  not  wicked,  equivalent  to,  the  just,  they 
who  shall  he  accounted  just] :  Gr.,  as  long  as  the  heaven  not  be 
joined  together:  [equivalent  to  the  Heb.  except  the  heavens]: 
Lat,,  till  be  worn  awaj caelum :  Douay,  till  the  heavens  be  broken: 
Ital.,  So  (when)  the  man  lieth  down  in  earth,  and  he  not  riseth  up 
again ;  until  not  (there  be  more)  heavens  (the  dead)  not  shall  be 
roused,  or,  awakened,  e,  yea,  or,  and,  not  shall  be  revived  [i.  e., 
made  to  live  again]  from  their  sleep :  E.  V.,  So  man  lieth  down, 
and  riseth  not:  till  the  heavens  (be)  no  more,  they  shall  not 
awake,  nor  be  raised  out  of  their  sleep.  Ver.  13  ;  Heb,,  jni  itn,  who 
will  give,  (Ges.  says,  this  is  a  phi-ase  used  in  wishing,  equivalent 
to,  Oh,  that  it  were,)  in  shaiil  thou  mayest  hide  me,  that  thou  may- 
est  cause  me  to  lie  hidden  until  cease  from  nostrils  of  thee  [for, 
until  thine  anger  cease]  ;  that  thou  mayest  set  me  hq,  (a)  definite 
limit,  or,  appointed  time,  and  mayest  be  mindful  of  (i.  e.,  retain  in 
memory  says  Ges.,  under  zJcr)  me :  [i.  e.,  and  not  forget  me, — 
not  forget  to  raise  me  from  among  the  dead] :  Gr.,  If  indeed  bene- 
ficial in  hades  thou  having  watched,  or,  guarded,  me,  having  hid 
me,  indeed,  until  may  cease  thine  anger,  and  may  order,  or,  arrange, 
to,  or,  for,  me  a  time  ew,  at,  which  remembrance  of  me  thou  mayest 
bring  about :  Lat.,  and  Douay,  Who  will  grant  me  this,  that  thou 
mayest  protect  me  in  inferno,  the  lying  below,  Douay,  in  hell,  and 
hide  me  till  thy  wrath  pass,  and  appoint  me  a  time  when  thou 
wilt  remember  me  ?  Ital.,  O  that  thou  wouldest  hide  me  moreover 
under  ground,  (e)  conceal  me  until  thy  wrath  might  be  appeased; 
(e)  might  set  to,  or,  for,  me  some  term,  or,  bound,  (after  the  which) 
thou  mightest  be  reminded,  or,  put  thyself  in  mind,  of  me  :  E.  V., 
O  that  thou  wouldest  hide  me  in  the  grave,  that  thou  wouldest 
keep  me  secret,  until  thy  wrath  be  past ;  that  thou  wouldest  ap- 
point me  a  set  time,  and  remember  me.  For  v.  14  see  p.  278,  un- 
der John  12:  25;  Job  14:  15;  Heb,,  ^gra,  thou  wilt  call  tome 
[qra  is  defined  to  call  to  any  one],  and  I  shall  answer  thee,  for,  (a, 
or,  the)  work  of  hands  of  thee  thou  wilt,  or,  mayest,  desire.  Job 
15  :  22  ;  Heb.,  la  iambi,  he  leaneth  not  upon,  buildeth  not  upon, 
to  return  from,  or,  out  of,  darkness  [the  grave]  :  Gr.,  He  relieth 
not  upon  that  he  may  return,  &c. :  Lat.,  He  trusteth  not  that  he 
may  return,  &c. :  Douay,  He  believeth  not  that  he  may  return, 
&c. :  Ital.,  He  not  dependeth  upon  at  all  of  to  be  able  to  issue  out 
of  the  darkness.  Job  15  :  30,  see  p.  364.  15  :  34;  Heb.,  For  ode, 
that  which  testifies,  of  impious,  lean  [is],  w,yea,  fire  [of  the  grave] 
shall  consume  houses  of  them  who  bestow  gifts :  [The  grave,  as  we 


THEOLOGY   OF   THE   BIBLE.  567 

have  seen,  is  called  a  house ;  and  here,  by  a  common  figure,  the  house, 
the  container,  is  put  for  the  contained  :  the  fire  of  the  grave  shall 
consume  the  impious,  can  have  no  other  meaning  consistent  with 
Job's  teaching  but  annihilation,  never  to  be  raised  from  the  dead ;  for 
ode  in  Gen.  31  :  52,  the  Douay  gives,  a  testimony  ;  Ital.,  and  E.V., 
a  witness]  :  Gr.,  For  marturion^  (a)  proof,  place  where  proof  is 
given,  of  impious,  [i.  e.,  unpious],  death  [is]  ;  fire  indeed  shall  burn 
houses  of  them  Avho  take  bribes:  Lat.,  and  Douay,  For  the  congre- 
gation of  the  hypocrite  (is)  barren,  and  fire  shall  devour  their  ta- 
bernacles who  love  to  take  bribes,  Lat.,  who  gifts  gladly  take : 
Ital.,  For  the  gathering  together  of  the  profane  (shall  be)  abandon- 
ed, or,  wasted,  and,  or,  yea,  the  fire  shall  consume  the  tabernacles 
of  (such  as  take)  gifts :  see  E.  V.  Job  16  :  22  ;  Heb.,  When  years 
of  number  are  passed  by,  ?^,  so  that,  the  way  not  shall  I  return  I 
shall  go :  Lat.,  and  Douay,  .  .  .  and  I  am  walking  in  a  path  by 
whicli  I  shall  not  return.  Job  17:  1;  Heb.,  The  n^-ac/i,  breath, 
\Tu-aeh  is  the  Heb.  word  for  which  the  Gr.  gives  pneuma,  breath, 
and  the  Lat.  spiritus,  breath,  and  the  Ital.  spirito,  breath ;  for 
which  Lat.  and  Ital.  words  the  Douay,  Rheims,  and  E.  V.,  so  often 
give,  spirit]  of  me  hble,  is  wasted,  (Ges.,  under  hbl,  gives  the  Heb. 
words  used  here,  ru-ach  ihble,  and  renders  them,  "my  breath  is 
destroyed,  i.  e.,  my  vital  strength  is  exhausted,"  citing  this  verse), 
the  days  of  me  are  extinguished,  the  graves  for  me,  17  :  13  ;  Heb., 
Though  aque,  I  be  strong,  or,  though  I  endure,  shaul  (the)  house 
of  me ;  in  darkness  is  spread  out  bed  of  me  :  Gr.,  Though  indeed  I 
should  hold  out,  hades  of  me  the  house;  indeed  in  darkness  is 
spread  of  me  the  bed  :  Lat.,  Though  I  should  bear  with,  in/emus 
the  house  of  me  (is),  et,  yea,  in  darkness  I  have  strewed  my  couch : 
Itah,  Although  I  amuse  myself  with  hope,  the  sepulchre  (will  be) 
the  my  house,  I  shall  make  the  my  bed  in  the  darkness  :  Douay,  If 
I  wait  hell  (is)  my  house,  and  I  have  made  my  bed  in  darkness : 
E,  v.,  If  I  wait,  the  grave  (is)  mine  house,  (Margin,  'or,  surely  I 
await  the  grave  as  my  house'-Ed.)  I  have  made  my  bed  in  the  dark- 
ness. Job  17 :  14 ;  Heb.,  /,  to,  sh/it,  pit,  (especially  the  sepulchre, 
says  Ges.,  citing  this  verse,  and  Job  33  :  18,  30  ;  Ps.  30  :  9,)  I  have 
given  name,  father  of  me  ;  thou,  mother  of  me  and  sister  of  me,  to 
worm  :  the  Gr.  here  gives  thanatos,  death,  for  the  Heb.  shht :  [so 
that  the  Hebrews  who  translated  the  Heb.  Scriptures  into  Greek 
made  death  and  the  grave  to  be  equivalents  ;  whereas  Orthodoxy 
is  not  content  to  let  the  wicked  remain  in  death — the  grave — for 
ever  ;  but  makes  death  to  the  Avicked  to  be  eternal  life  in  misery]  ; 


568  THEOLOGY   OF   THE   BIBLE. 

the  Ital.  gives,  to  the  fossa,  grave  :  Lat.,  and  Douay,  to  rottenness  : 
E.  v.,  to  corruption,  17:  15;  Heb.,  where  aphu,  altogether,  the 
hope  of  me  ;  and  the  hope  of  me  vt^ho  shall  lie  in  wait  for  ?  [i.  e.,  who 
shall  behold  by  being  raised  to  life  from  the  grave  ?]  Ital.,  And 
where  (is)  now  the  my  hope  ?  Yes,  the  my  hope  ?  Who  shall  see 
it?  See  E.  V.  Ver.  16  ;  Heb.,  hdi,  in  sufficiency  for  me,  shal,  for 
shaid,  the  grave,  it  [my  hope]  shall  descend  it,  ccm,  if,  together 
upon  dust  descended.  [I  think  this  is  the  true  I'endering,  and  bet- 
ter than  that  given  of  this  verse  at  p.  434,  where  the  reader  will 
see  a  rendering  of  the  Heb.,  and  the  renderings  given  by  the  diifer- 
ent  versions :  or  bdi  may  be  for  hdle,  for  which  Ges.  gives,  in  the 
protection  of  Jehovah.]  Job  18  :  5  ;  Heb.,  Truly  «wr,  light,  (the 
light  of  life,  says  Ges.,  referring  to  Job  3  :  16,  20  ;  more  fully,  says 
he,  Ps.  56  :  13,  aur  hiim,  which  he  renders,  '  light  of  life  :'  hiim  is 
plural,  but  is  uniformly  rendered,  life)  of  unjust  shall  become  ex- 
tinct, and  not  shall  be  lighted  [like  a  candle]  shbib,  flame,  of  him : 
Ges.,  for  shbib  gives,  flame,  citing  this  verse :  [This  necessarily 
means,  that  the  unjust  will  not  be  raised  to  life.  It  can  have  no 
other  meaning ;  for  as  to  the  light  of  this  life,  it  becomes  extinct 
both  to  just  and  unjust] :  The  Douay  is,  Shall  not  the  light  of  the 
wicked  be  extinguished,  and  the  flame  of  his  fire  not  shine  ?  Ital., 
Yes,  the  light  of  the  wicked  shall  be  extinguished,  and  no  spark  of 
fire  to  them  rilucera,  shall  be  relighted:  see  E.  V.  Job  18:  6; 
Heb.,  aur  hshJc,  light  of  darkness  [i.  e.,  darkness  and  not  light]  in 
house  [i.  e.,  grave]  of  him,  w,  yea,  nr,  candle,  or,  lamp,  in  him  idok^ 
shall  be  extinct  [i.  e.,  shall  not  be  lighted] :  Gr.,  .  .  .  indeed  the 
luchnos,  light,  or,  lamp,  in  him  shall  be  extinct :  Lat.,  light  is  made 
dark  in  tent  of  him,  and  candle,  or,  light,  which,  for,  or,  with  re- 
gard to,  him  shall  be  put  an  end  to  :  Douay,  The  light  shall  be 
dark  in  his  tabernacle,  and  the  lamp  that  is  over  him  shall  be  put 
out :  Ital.,  The  light  shall  be  made  dark  in  their  tabernacle,  e  their 
lamp  shall  be  extinct  round  about  them :  E.  V.,  The  light  shall  be 
dark  in  his  tabernacle,  and  his  candle  shall  be  put  out  with  him. 
In  Prov.  13  :  9,  Solomon  uses  this  language  of  Job:  the  Heb.  there 
is,  .  .  .  but  wr,  the  candle,  or,  lamp,  of  unjust  idoJc,  shall  be  extinct. 
[These  verses,  also,  can  have  no  other  application  than  to  resurrec- 
tion ;  for  as  to  this  life,  the  lamp  of  all  who  die  is  extinct.  Their 
application  can  be  no  other  than  that  the  unjust  will  never  be 
raised  to  life  from  the  dead  :  that  as  to  them  death  is  a  finality.] 
Job  18  :  18 ;  Heb.,  He  [the  wicked]  shall  be  thrust  away  from  «««*, 
light  [the  light  of  life]  into  darkness,  &c.     Ver.  21  ;  Heb.,  surely 


THEOLOGY   OF   THE   BIBLE.  569 

these  (the)  houses,  of  wicked,  yea,  this  mqum,  (the)  place,  or, 
abode,  of  them  not  ido,  will  know,  or,  care  for,  God  [i.  e,,  whom 
God  will  not  knoAv,  or,  care  for :  David  has  equivalent  language 
in  Ps.  49  :  11,  graves  of  them  houses  of  them  for  ever].  Job  19 :  25  ; 
Heb.,  But  I  have  come  to  know,  or,  I  know,  c/al,  (the)  Redeemer, 
of  me  liveth,  and  ahrun,  at  last,  upon  dust  iqic7n,  he  [i.  e.,  Job 
himself;  see  Job  13:  28,  before  given]  shall  arise,  or,  exist:  [Re- 
deemer, means,  God  ;  see  Job's  language  in  5:17,  20. j  Job  19  : 
26  ;  Heb.,  it,  yea,  after  ouri,  the  skin  of  me,  [poetically  used  for 
the  whole  of  him  ;  see  Ges.,  under  our,  citing  Job  2:4;  18  :  13,] 
figphu,  they  shall  have  destroyed,  (i,  e.,  says  Ges.,  under  nqph, 
after  my  skin  [for,  IJ  shall  be  destroyed,  citing  this  verse),  zat, 
this,  (this  shall  come  to  pass,  says  Ges.,  in  his  citation  of  this  verse,) 
u,  namely,  oi*,  that,  mw,  by  means  of,  bsh)',  flesh,  of  rae  a/ize,  I  shall 
see,  God :  [The  flesh,  here,  is  used  for  the  whole  living  person  :  it 
is  often  so  used :  and  to  shew  such  use  of  bshr  Ges.  cites  Prov. 
14 :  30  ;  Eccles.  2:3;  5  :  6  ;  and  other  passages.  In  Eccles.  2  :  3 
the  Heb.  is,  bshri,  flesh  of  me ;  Gr.,  the  flesh  of  me ;  Lat.,  and 
Douay,  my  flesh :  Ital.,  life  :  E.  V.,  myself:  [ahze,  I  shall  see,  God, 
means,  enjoy  the  divine  presence,  says  Ges.,  under  hze,  citing  this 
verse,  and  Exod.  24 :  11 ;  Ps.  11  :  7 ;  Heb.,  the  upright  doth  see 
[i.  e.,  enjoy]  the  face,  presence,  of  him;  Ps.  17:  15;  Ps.  63:  2.] 
The  Lat.  of  Job  19  :  25  is,  For  I  know  that  my  Redeemer  liveth, 
and  that  at  last  (day)  out  of  eai'th  I  shall  be  raised  u}) :  Douay, 
For  I  know  that  my  Redeemer  liveth,  and  in  the  last  day  I  shall 
rise  out  of  the  earth :  Ital.,  Now,  as  to  me,  I  know  (that)  my  Re- 
deemer liveth,  and  that  at  the  last  (day)  egli,  he,  [i.  e.,  Job  him- 
self, or,  this  man,  as  the  Margin  gives  for  the  E.  V.  he  in  13  :  8,] 
si  levera,  shall  be  lifted,  upon  the  dust :  E.  V.,  For  I  know  (that) 
my  Redeemer  liveth,  and  (that)  he  shall  stand  at  the  latter  (day) 
upon  the  earth :  [What  are  we  to  tkink  of  this  E.  V.  rendering  ; 
opposed  as  it  is  to  all  the  other  versions,  and  opposed  as  it  is  by 
the  marginal  rendering  by  our  Orthodox  Editors  of  Job  13:  28? 
The  character  called  Job  in  the  poem  is  a  representation  of  a  just 
man ;  and  therefore  the  writer  makes  him  say,  he  shall  arise,  or, 
exist,  upon  dust,]  The  Lat.  of  Job  19:  26  is,  And  again  I  shall 
be  compassed  about  with  my  skin,  and  in  my  flesh  discern  my 
God:  Ital.,  And  (though)  after  the  my  skin  this  (body)  be  gnaw- 
ed, yet  I  shall  see  with  the  my  flesh  God :  E.  V,,  And  (though) 
after  my  skin  (worms)  destroy  this  (body),  yet  in  my  flesh  shall  I 
see  God.     Ver.  27  ;  Heb.,  Whom  I  a/ize,  shall  see,  enjoy  the  pre* 


670  THEOLOGY   OF   THE   BIBLE. 

sence  of,  for  myself,  u,  yea,  eye  of  me,  and  not  zr,  of  stranger ;  all 
this  to  be  completed,  or,  fulfilled,  at  hqi,  the  definite  limit,  or,  ap- 
pointed time,  of  me :  Ihg,  used  here,  is  the  word  used  by  the  same 
writer,  and  in  like  connection,  in  Job  14  :  13,  before  given,  and,  of 
course,  means  the  same  here  as  there :  the  meaning  in  both  places 
is, — when  he,  a  just  man,  shall  be  raised   from  the  dead]  :  Lat., 
Whom  I  myself  shall  discern,  et,  even,  my  eyes  shall  look  towards, 
and  not  another  :  is  laid  by,  or,  laid  up,  this  my  hope  in  my  bosom  : 
Douay,  Whom  I  myself  shall  see,  and  my  eyes  shall  behold,  and 
not  another  :  this  my  hope  is  laid  up  in  my  bosom :  Ital,  The  which 
I  shall  see,  the  my  eyes  (/o,  it,  or,  him)  shall  see,  and  not  another ; 
the  my  reins  to  me  be  consumed  in  bosom:  E.  V.,  Whom  I  shall 
see   for  myself,  and   mine  eyes  shall   behold,  and  not   another; 
(though)  my  reins  be  consumed  within  me  (Margin,  in  my  bosom.) 
[The  translators  into  Greek  seem  to  have  taken  hql  for  hiq — bosom ; 
the  Greek  being  :  all  these  to  be  accomplished  to  me  in  bosom  ; 
which  may  mean,  all  these  (things  are)  in  my  bosom  (for,  hope,) 
to  be  accomplished.     It  may  be  that  their  text  read  hiq  instead  of 
hqi.     If  hqi  he  the  correct  text,  the  rendering  is  as  I  have  given 
above :  hq  and  hiq  are  different  words.     In  the  Hebrew  the  i,  of 
me,  is  always  joined  to  the  noun.     In  view  of  such  language  as  is 
used  in  these  verses,  and  throughout  this  oldest  book,  how  idle  it 
is  to  imagine  that  the  writer  of  it  had  any  idea  of  Orthodoxy's  im- 
mortal soul, — immortal  spirit,  which  Orthodoxy  says  will  see  God, 
nay,  go  to  him,  immediately  after  death.     The  teaching  of  this 
writer  plainly  is,  that  no  one  will  see  God,  in  the  sense  in  which 
'  see'  is  here  used,  except  by  being  raised  from  the  dead.     How 
idle  would  be  the  language,  and  the  expression  of  the  hope,  'in 
my  flesh  I  shall  see  God,'  if  he  had  any  idea  of  ever  seeing  him  in 
any  other  way,  or  by  any  other  means,  than  with  his  bodily  eyes, 
as  a  living  man  raised  to  life  from  the  grave.     And  the  book  just 
as  plainly  teaches  that  there  will  be  no  resurrection  except  of  the 
just.]     Job  20 :  4,  5,  6,  7  ;  Heb.,  Avhether  this  knowest  thou  :  from 
as  long  as  from  put  man  upon  earth,  that  [we  would  put  the  word 
that  first,  that   from,  &c.,]   shoutings  for  joy  of  unjust,  from  near 
[for,  short,  see  Ges.   qrub],  u,  yea,  joys  of  impious  so  long  as  a 
wink:  though  ascend  to  heavens  shia,  height,  of  him,  k,  yea,  head 
of  him  to  cloud  touch,  v.   7,  as  dung  of  him  Intsh,  altogetlier,  or, 
for  ever,   iabd,  he  shall  be  lost,  destroyed,  perish  ;  (the)  having 
seen  him  shall  say,  where  he  ?     [Where  he  ?  is  a  Heb.  way  of  say- 
ing, he  is  no  where ;  he  exists  not.]     (Ges.  under  abd,  the  verb 


THEOLOGY   OF   THE   BIBLE.  571 

from  which  iahdy  above  used,  comes,  says,  it  is  used  also  of  other 
living  creatures  as  perishing,  citing  Job  4:  11  ;  and  is  used,  also, 
of  houses,  citing  Amos  3:15;  and  also  of  -hope,  citing  Ps.  9:18; 
112  :  10  ;  Prov.  10  :  28  ;  11:7;  EzeL  12  :  22,  where,  also,  the  Heb. 
has  abd,  is  perished ;  the  E.  V.,  there  has,  faileth.)  The  Gr.  in  v. 
1  has,  els  telos,  to  end,  or,  wholly,  shall  be  lost,  destroyed,  perish. 
In  V.  6,  the  Ital.  has,  his  loftiness :  E.  V.,  his  excellency.  Job 
20  :  8  ;  Heb.,  As  dream  he  shall  fly  away,  and  not  shall  be  found, 
u,  yea,  idd^  [from  oidd^  he  shall  flee  away,  as  vision  of  night :  Gr., 
Sisphasma,  appai'ition,  spectre,  phantom,  nocturnal.  Read  E.  V. 
V.  11,  26,  29 ;  21 :  13,  17,  18,  26.  Job  21 :  30;  Heb.,  Though  in 
day  aid,  of  calamity,  (so  given  by  Ges.,  citing  this  v.  and  Ps.  18: 
18,)  ihshk,  may  be  spared  (the)  wicked ;  in  day  of  outpourings 
iiiblu  [from  iht].  they  shall  be  borne,  or,  carried :  (as  to  the  grave, 
sayf'  Ges.,  citing  this  verse  and  v.  32  ;  Job  10  :  19;  Hosea  10  :  6  ; 
in  each  of  which  the  same  verb  ibl  is  used).  Ver.  32  :  Heb.,  u^ 
even,  he  to  graves  lubl  [from  the  same  verb  ibl  used  in  v.  30],  shall 
be  borne,  or,  carried,  and  upon  gdish,  sepulchral  heap,  shall  watch : 
Gr.,  kai^  even,  or,  but,  he  to  graves  is  borne  away :  Lat.,  And  he 
to  sepulchres  shall  be  waited  upon,  or,  conveyed,  and  in  mass,  or, 
pile,  of  dead  shall  watch  :  The  Ital.  of  v.  30,  and  32  is :  v.  30,  That 
the  wicked  (is)  restored  to  the  day  of  the  decay,  or,  ruin,  when  the 
augers  are  poured  out,  Ver.  32  ;  Then  afterwards  [after  his  death] 
he  is  carried  to  the  sepulchres,  and  not  waiteth  more  to  other  than 
the  grave :  The  Douay  is,  v.  30,  Because  the  wicked  is  reserved  to 
the  day  of  destruction,  and  he  shall  be  brought  to  the  day  of  wrath. 
Ver,  32,  He  shall  be  brought  to  the  graves,  and  shall  watch  in  the 
heap  of  the  dead  :  E.V,,  v.  30  ;  That  the  wicked  is  reserved  to  the 
day  of  destruction  ?  they  shall  be  brought  forth  to  the  day  of 
wrath.  Ver.  32,  Yet  shall  he  be  brought  to  the  grave,  and  shall 
remain  in  the  tomb.  [Observe,  reader,  the  wor<\.  forth  introduced 
in  the  E.  V.,  verse  30  ;  '  they  shall  be  brought  forth  to  the  day  of 
wrath,'  This  would  be  a  capital  text  for  some  Orthodox  preacher, 
and  I  dare  say  it  has  been  a  text  from  which  Orthodoxy's  system 
of  soul  from  hell  and  body  from  grave  to  be  broiight  forth  to  eter- 
nal punishment,  has  been  thundered.  It  is  not  likely  that  such 
preacher  would  take  the  E,  V,  verse  32  as  a  part  of  the  text,  or 
read  it  in  connection  with  v.  30,]  In  Prov,  21  :  16,  Solomon  uses 
language  equivalent  to  that  of  Job  21 :  32  :  the  E.  V.  in  Prov. 
21 :  16  being.  The  man  . .  .  shall  remain  in  the  congregation  of  the 
dead. 


572  THEOLOGY    OF   THE   BIBLE. 

Job  24  :  19 ;  Heb.,  Drought,  also  heat,  igzlu^  take  away,  Avaters 
of  snow;  sAat^^  (the)  sinning  :  Ital.,  The  dryness  and  the  heat  steal 
the  waters  of  the  snow ;  (so)  the  sepulchre  (steals)  them  that  have 
sinned :  E.  V.,  Drought  and  heat  consume  the  snow  waters,  (so 
doth)  the  grave  (those  which)  have  sinned :  The  Lat.  gives  infer- 
us ;  the  Douay,  hell.  [The  grave  as  a  finality  to  the  wicked  is 
necessarily  the  sense.  If  nothing  beyond  decay  in  the  grave  were 
meant,  that  occurs  to  just  as  well  as  to  unjust.]  24  :  24 ;  Heb., 
They  are  lifted  up,  or,  they  lift  up  themselves,  a  little  while,  u^ 
and,  or,  then,  they  are  not,  [i.  e.,  exist  not ;  it  is  the  substantive 
verb  included  in  ain  /  see  Ges.,  under  am.]  (Margin  to  E.  V.,  are 
not),  i«,  yea,  they  are  smitten  ;  as  hl^  (a)  totality,  they  are  gathered 
(i.  e.,  to  the  dead,  says  Ges.,  under  qphts^  citing  this  verse),  %i^  yea, 
as  head  of  ear  of  corn  [meaning,  probably,  the  decayed  silk]  they 
are  cast  off.  Job  27  :  15  ;  Heb.,  The  survivors  of  him  [the  wicked, 
V.  13]  in  death  shall  be  buried  [i.  e.,  death  shall  be  the  last  of 
them] :  Gr.,  in  death  shall  be  ended,  terminated :  Lat.,  shall  be 
buried  in  interitu,  in  extinction :  Ital.,  shall  be  buried  in  death 
itself:  Douay,  They  that  shall  remain  of  him  shall  be  buried  in 
death :  E.  Y.,  the  same.  27  :  19  ;  Heb.,  The  rich  (Ges.  says,  the 
haughty,  impious,  inasmuch  as  riches  are  the  fountain  of  pride, 
and  pride  is  used  in  Hebrew  as  equivalent  to  impiety,  citing  this 
verse;  Isai.  63  :  9  ;  Mat.  19  :  23,)  isJikh,  shall  lie  [in  the  grave,  as 
fully  given  in  Ps.  88  :  5,  where  the  Heb.  is  shkbi  qh\  that  lie  in  the 
grave,]  and  not  shall  be  gathered;  eyes  of  him  he  openeth,  or, 
may  open,  ?^,  and,  or,  but,  he  not  is, — not  exists :  [An  Oriental  way 
of  speaking ;  a  dead  man  is  repi-esented  as  opening  his  eyes  and 
finding  that  he  does  not  exist]  :  Gr.,  .  .  .  kai^  but,  or,  and,  not  he 
is, — not  he  exists.  Job  28  :  22  ;  Heb.,  abdun,  the  jDlace  of  destruc- 
tion, abyss,  (nearly  synonymous  with  shaul^  says  Ges.,  citing  this 
verse,  and  Job  26  :  6  ;  Pro  v.  15  :  11,)  and  death  say  :  [The  grave 
and  death  are  here  represented  as  speaking.]  30 :  23  ;  Heb.,  that 
I  should  know  death  will  return,  or,  bring  back,  me,  yea,  house 
vnuod,  of  set  time,  or,  of  assemblage,  of  every  living  :  Ges.,  citing 
this  verse,  gives  the  Heb.  words,  and  renders,  "  the  place  of  the 
assemblage  of  all  living,"  i.  e.,  says  he,  of  hades,  [the  grave] :  Gr., 
that  death  me  ektripsei,  will  rub  out,  annul  [i.  e.,  bring  to  nothing,] 
cause  to  perish.  Job  30 :  24 ;  Heb.,  This  verse  is  rendered  by 
Ges.,  under  5o^,  thus  :  "  Prayers  avail  nothing,  when  God  stretch- 
es out  the  hand,  nor  in  his  destruction  (i.  e.,  says  he,  sent  by  God) 
does  outcry  profit  them  :  Douay,  But  yet  thou  stretchest  not  forth 


THEOLOGY   OF   THE  BIBLE.  573 

thy  hand  to  their  consumjjtion  :  and  if  they  fall  down  thou  wilt 
save :  Ital.,  However,  not  will  he  stretch  the  hand  to  the  grave  ; 
(they  that  there  are  within)  cry  they,  when  he  destroyeth  :  E.  V., 
Howbeit,  he  will  not  stretch  out  (his)  hand  to  the  grave,  though 
they  cry  in  his  destruction :  [There  is  no  word  for  grave,  either  in 
the  Heb.,  or  the  Gr.,  or  the  Lat.,  and  the  Douay  does  not  use 
grave:  the  E.  V.  took  it  from  the  Ital]  Job  31  :  3;  Heb,,  Whe- 
ther not  destruction  to  wicked,  yea,  nkr,  not  to  be  known,  to  them 
that  do  iniquity :  Gr.,  apoleia^  loss,  perdition,  destruction:  Lat., 
Whether  not  perditio^  loss,  abolishment,  is  to  unjust,  yea,  or,  and, 
turning  away  from  them  that  work  injustice :  Ital.,  Tlie  ruin,  or, 
decay,  not  (is)  it  for  the  perverse,  and  the  accidenti  strani,  accidents 
strange,  for  the  workers  of  iniquity  ?  E.  V.,  (Is)  not  destruction  to 
the  wicked  ?  and  a  strange  (punishment)  to  the  workers  of  iniquity  ? 
31 :  23 ;  Heb.,  For,  terror  to  me  destruction  of  [i.  e.,  from]  God. 
Job  32:22;  Heb.,  I  know  not  how  to  flatter ;  as  moth,  little  thing, 
will  take  away  me  maker  of  me :  Gi'., .  .  .  moths  will  eat  me.  Job 
40 :  12,  13 ;  Heb.  v.  12  ;  View  every  arrogant,  lay  them  together, 
and  trample  unjust  under.  Ver.  13  ;  Heb.,  Hide  them  in  dust  to- 
gether; faces  [for,  persons,  as  we  have  seen,]  of  them  shut  up  in, 
or,  by,  burying  them  :  Ges.,  under  hbsh,  cites  this  verse,  and  ren- 
ders the  Heb.  words,  '  shixt  up  their  faces  in  darkness' — [The  Heb. 
word  here  for  which  he  gives  darkness,  is,  thmn,  for  which  he  gives, 
to  hide,  bury  ;  showing,  as  is  before  shown,  that  darkness  is  used 
for  the  grave]  :  Douay,  v.  12  ;  Look  on  all  that  are  proud,  and 
confound  them,  and  crush  the  wicked  in  their  place.  Ver.  13  ; 
Hide  them  in  the  dust  together,  and  plunge  their  faces  into  the 
pit.     See  E.  V. 

Having  now  got  from  this  earliest  sacred  record  the  glorious 
truth,  that  they  who  have  died  and  shall  die  in  Christ  will  be 
raised  to  life  again ;  and  the  sad  truth,  that  all  who  have  died  and 
shall  die  in  their  sins  will  never  again  see  the  light  of  life ;  we 
shall  find,  (as  would  necessarily  be  the  case;  for  Scripture  could 
not,  and  does  not,  contradict  itself,)  that  these  are  the  truths  taught 
throughout  all  Scriptui'c  on  the  subject  of  Resurrection. 

Next  in  order  is  the  Pentateuch.  The  same  doctrine  we  have 
had  from  the  Book  called  Job  is  the  doctrine  of  the  Pentateuch. 

Numb.  23  :  10  ;  given  p.  44. 

In  1  Sam.  28 :  8  and  verses  following,  we  have  the  Witch  of 
Endor;  see  p.  412,  13,  14,  15. 

Job  14  :  14  ;  given,  p.  278,  under  John  12  :  25. 


574  THEOLOGY    OF   THE   BIBLE. 

David  teaches  the  same  doctrine,  Ps.  16:  9,  10;  given  at  ]). 
113,114.  Ps.  16:  11;  see  E.  V.  17  :  14,  15 ;  see  E.  V.  Ps.  31  : 
17 ;  Heb., .  .  .  shall  be  ashamed,  or,  ignominious,  unjust,  idniu  [from 
the  verb  dum^  they  shall  be  silent  in  shaul:  Gr.,  hades:  Lat.,  in- 
fernus:  Douay,  hell:  \t?i\.^  sepolcro :  E.  V.,  grave:  For  the  noun 
dume  Ges.  gives,  place  of  silence ;  poetically  used,  says  he,  for 
hades;  citing  Ps.  94:  17;  115:  17. 

Ps.  37:9;  Heb.,  For,  evil  doers  ikrtun^  shall  be  extirpated,  cut 
off,  perish,  fail;  the  Gr.  verb  here  is  exolothreuo  ;  the  Lat.,  exter- 
mino^  defined,  to  exterminate  ;  Douay,  and  E.  V.,  shall  be  cut  off; 
w,  but,  [those]  awaiting  Jehovah  [i.  e.,  in  their  graves ;  the  same 
figure  used  by  Job  in  14  :  14,  and,  no  doubt,  taken  by  David  from 
Job,]  erne,  those,  shall  receive  as  an  inheritance  earth.  37  :  20 ; 
Heb.,  For  unjust  iahdu^  shall  be  lost,  destroyed,  perish  ;  yea,  ad- 
versaries of  Jehovah  like  preciousness  of  lambs  hlu^  shall  be  finish- 
ed, spent,  perish  :  &,  in,  or,  as,  smoke  Mu.  37  :  22  ;  Heb.,  So  that 
blessed  of  him  shall  receive  as  an  inheritance  earth ;  but  cursed  of 
him  ikrtu  [see  v.  9,  ^li,rtun^^  37  :  27,  28;  Heb.,  v.  27,  Turn  aside 
from  evil  and  do  good,  and  shhn^  lie  down,  or,  rest,  ?,  to,  or,  for, 
hidden  time.  Ver.  28,  For  Jehovah  aheb^  breatheth  after  [i.  e.,  de- 
sireth,  or,  loveth]  mshphth^  that  which  is  just,  and  not  will  leave 
forsaken  [in  the  grave]  the  excellent,  or,  pious,  of  him  ;  I,  to,  or, 
for,  hidden  time  they  shall  be  guarded,  kept,  watched,  or,  at  hid- 
den time  they  they  shall  be  observed,  or,  attended  to ;  but  seed, 
or,  grain,  of  unjust  nkrt  [see  iJcrtun  in  v.  9.]  37  :  29;  Heb.,  Just 
shall  receive  as  an  inheritance  earth,  and  shall  dwell  forever  upon 
it.     Ps.  37 :  37,  38  ;  given  under  J^urab.  23  :  10,  p.  44,  45,  46. 

Ps.  chai).  49;  given,  p.  132  to  143. 

Ps.  68 :  20 ;  Heb.,  This  God,  for  us  God  for  deliverances,  or, 
salvations  ;  in  that  to  Jehovah  Lord,  fi-om  death  goings  out  [i.  e., 
of  the  just,  expi-essed  here  by  David  by  us] :  Gr.,  The  God  of  us 
the  God  of  the  sozein,  to  bring  back  safe,  snatch  from  death,  yea,  of 
the  kurios  the  exits  from  the  death.  [From  the  Gr.  verb  sozo,  used 
here,  from  which  is  the  Gr.  noun  soteria,  defined,  recovery,  restora- 
tion, we  learn  that  the  E.  V.  words,  save,  and  salvation,  so  often 
used  in  the  New  Testament,  mean,  restoring  from  death, — the 
grave.] 

Ps.  71 :  20  ;  Heb.,  .  .  .  tshiib,  thou  wilt  bring  back,  restore,  re- 
new, thii,  thou  wilt  cause  to  live  again,  u,  him,  (for,  me,)  yea,  from 
deep  hollows  of  this  earth  fifhub,  thou  will  bring  back,  restore,  re- 
new ;  tol,  thou  wilt  take  up,  or,  bring  up,  him,  (for,  me) :  for  tlic 


THEOLOGY   OF   THE   BIBLE.  575 

Heb.  verb  hie  (whence  thii,)  used  in  the  verse,  the  Gr.  uses  its  verb 
zoopoieo,  to  restore  to  animation,  make  alive  again. 

Ps.  88  :  5  ;  Heb.,  Among  dead  prostrated,  like  slain  lain  down 
in  grave  whom  not  thou  bringest  to  mind  again,  yea,  those  from 
liand  of  thee  ngzru,  excluded,  cut  off'. 

Ps.  94 :  23  ;  Heb.,  And  he  will  render  upon  them  [the  unjust ; 
see  preceding  verses  in  E.  V.],  aim,  nothingness,  of  them,  yea,  in 
wickedness  of  them  itsmit^  will  extinguish,  them ;  its7nU,  will  ex- 
tinguish, them  Jehovah  God  of  us.  [Here  we  have  death  as  a  fina- 
lity ;  expressed  in  the  New  Testament  by,  the  wages,  penalty,  of 
sin  is  death.] 

Ps.  101 :  8  ;  Heb.,  Presently  atsmit  [see  itsmit,  in  the  last  verse 
cited,]  I  will  extinguish  all  unjust  of  earth,  so  that  krit  [from  krt] 
will  extirpate,  cause  to  perish,  from  oh;  anger,  Jehovah,  (or,  from 
city  of  Jehovah),  all  doers  of  iniquity.  Ges.  gives  oir,  twice, 
marked  exactly  alike :  the  first  he  defines,  heat  of  anger ;  heat  of 
mind ;  the  second  he  defines,  a  city,  a  town.  It  seems  to  me  that 
the  first  is  meant  here :  city,  or,  town,  of  Jehovah  does  not  seem 
to  correspond  with  the  word  earth  in  the  first  clause  of  the  vei'se. 
Hence,  perhaps,  it  is,  that  the  Douay,  and  E.  V.,  give  land  instead 
of  earth  in  the  first  clause. 

Ps.  102  :  18  ;  Heb.,  Let  be  written  this,  I,  as  to,  with  regard  to, 
di;  age,  ahrim,  latter,  or,  last,  w,  that,  or,  namely,  people  created, 
or,  produced,  shall  celebrate  Jehovah. 

Ps.  112:  10;  Heb.,  Unjust  shall  see  [the  honour  of  him  men- 
tioned in  V.  9]  and  shall  be  irritated  ;  teeth  of  him  shall  gnash,  and 
wasting  away,  or,  dissolving,  lusts,  or,  delights,  of  unjust,  he  shall 
be  lost,  destroyed,  perish.  [Orthodoxy,  in  other  passages,  would 
have  the  wicked,  or,  rather  the  Orthodox  souls  of  them,  gnashing 
teeth  in  the  Orthodox  hell.] 

Ps.  115  :  17  ;  Not  those  dead  can  celebrate  Jehovah,  ?(?,  namely, 
or,  that  is,  not  any  gone  down  to  dume,  place  of  silence.  [See  Ps. 
31 :  17,  before  given.] 

Ps.  119:  119;  Heb.,  Dross,  or,  refuse,  thou  causest  to  return 
every  unjust,  of  earth  ;  [i.  e.,  to  earth ;  equivalent  to,  to  dust  thou 
shalt  return,  as  a  finality  ;  else  it  has  no  significance]  :  Ital.,  Thou 
reducest,  bringest  back,  to  niente^  nothing,  not  at  all,  all  the  im- 
pious of  the  earth,  (like]  scum :  E.  V.,  Thou  puttest  aAvay  all  the 
wicked  of  the  earth,  &c. 

Ps.  140  :  10 ;  Heb.,  .  .  .  into  fire  [the  fire  of  the  grave]  let  them 
fall ;  into  ditches  [for,  graves],  hi  iqumu,  that  they  rise  not,  or,  exist 


576  THEOLOGY    OF   THE    BIBLE. 

not :  Ital.,  into/osse,  ditches,  trenches,  graves,  (whence)  they  can- 
not rise  up  agaha :  see  E.  V.  143  :  11 ;  see  p.  158.  146  :  4  ;  Heb., 
Goeth  forth  rw-ac//,  breath,  of  hun,  he  returneth  to  dust  of  him  ;  in 
day  that  abdu,  are  lost,  perish,  thoughts  of  him :  Gr.,  pneuma, 
breath,  (for,  ru-ach) :  Lat.,  spiritus,  breath  :  Douay,  s2:)irU :  Ital., 
_ftato,  breath :  E.  V.,  His  breath. 

Prov.  2  :  22  ;  Heb.,  but  unjust  from  earth  ik7'tu,  (see  Ps.  37  :  9, 
before  given],  yea,  acting  perfidiously  shall  be  swept  away,  or, 
wiped  away,  from  it.  3:18;  Heb.,  Tree  of  lives  [life]  she  to  them 
that  hold  fast  on  her :  [an  allusion  to  the  tree  of  life  in  the  garden 
in  which  the  first  pair  were  placed.] 

Prov.  10:  25;  Heb.,  As  passeth  tempest  and  aiti,  not,  exists 
not,  unjust ;  but  just  shall  be  founded  for  ever :  [when  raised  from 
the  dead]  :  v.  28,  30,  see  E.  V. 

Prov.  11:7;  Heb.,  At  death  of  man  unjust,  is  lost,  or,  perished, 
hope  ;  yea,  hope  aimim,of  nothings,  negations,  is  lost,  or,  perished. 
Ver.  21  ;  Heb.,  Hand  in  hand  not  shall  be  declared  innocent,  wick- 
ed ;  but  seed,  or,  grain,  of  just  shall  bring  forth  :  [Paul,  in  1  Cor. 
15  :  37,  speaking  of  resurrection,  says,  bare  grain  is  sown.]  Prov. 
r-^  11 :  23  ;  Heb,,  Object  of  desire  of  just,  surely  good;  hope  of  un- 

lJ&Pi.Cv\iy^^^  ohre,  passeth  away,  or,  perisheth  :  Rheims,  the  expectation  of 
/the  wicked  is  indignation:  Ital..  (but)  the  hope  of  the  impious  (is) 
/  indignation:  E.  V.,  is  wrath.  11  :  31  ;  Heb.,  Lo,  just,  in,  or,  on, 
earth  shall  be  completed,  or,  finished,  or,  recompensed ;  much 
more,  unjust  and  sinner :  [we  have  elsewhere,  the  unjust  are  writ- 
ten inearth.  lifwe  give  completed,  finished,  for  the  Heb.  verb 
shim  used  here,  we  have  a  paronomasia ;  much  more,  ixnjust  shall  be 
completed,  finished,  in  earth:  this  is,  probably  the  meaning.] 
Prov.  12  :  7  ;  Turned  back,  unjust,  and  ain,  not  exists,  of  them; 
[am  includes  the  substantive  verb  to  exist,  as  Ave  have  seen]  ;  but 
liouse,  [grave]  of  just  iomd^  shall  stand  up,  arise :  [the  grave,  the 
container,  is  here,  by  a  familiar  figure,  put  for  that  which  is  con- 
tained in  it.] 

Prov.  12  :  28  ;  Heb.,  In  path  of  justice  [for,  justness],  life;  but 
path  of  trodden  way,  to  death :  [death  here  can  only  mean  as  a 
finality  ;  else  it  has  no  significance  ;  for  all  die] :  Ital.,  In  the  way 
of  justice  (there  is)  life ;  and  in  the  way  of  (their)  by-paths  not 
(there  is)  death  :  E.  V.,  In  the  way  of  righteousness  (is)  life,  and 
(in)  the  pathway  (thereof  there  is)  no  death:  [One  would  suppose 
that  the  Ecclesiastics  who  gave  us  the  E.  V.  would  have  looked 
either  at  the  Gr.,  or  the  Lat.,  or  the  Douay,  (all  which  give  the 


THEOLOGY    OF    THE   BIBLE.  577 

same  sense  as  the  Heb.)  before  following  the  Itul.  of  this  verse. 
Prov.  13  :  9  ;  Heb.,  Light  of  life,  just  shall  gladden;  but  lamp  of 
unjust  shall  become  extinct :  [i.  e.,  for  ever ;  it  can  have  no  other 
sense.]  Yer.  13  ;  Heb.,  contemning  word,  shall  bo  destroyed  on 
account  of  it ;  but  reverencing  precept,  he  ishlm  shall  be  com- 
pleted, restored,  or,  shall  receive  the  reward. 

Prov.  14:  12;  Heb.,  Tliere  is  path  to  lace  of  man;  but  ahrit, 
latter  state,  of  it  treadeth,  or,  ways  of,  death  :  [as  a  finality  ;  for 
just  die  also]  :  Gr.,  .  .  .  but  the  end  of  it  cometh  to  bottom  of 
hades  :  Douay,  There  is  a  way  which  seemeth  just  to  a  man  :  but 
the  ends  thereof  lead  to  death :  see  E.  V. 

Prov.  14 :  32  ;  Heb.,  In  wickedness  of  him  idhe,  is  thrust  away 
(i.  e.,  perishes,  says  Ges.,  under  dhe,  citing  this  v.)  unjust;  but 
ihse,  confides  at,  or,  in,  death  of  him,  just :  Ges.,  under  hse^  citing 
this  verse,  renders  "  the  righteous  confides  (in  God)  in  his  death," 
i.  e.,  says  he,  when  dying,  or  as  about  to  die. 

Prov.  15  :  10;  Heb.,  .  .  .  hater  of  rebuke,  or,  correction,  shall 
die  [as  a  finality  of  course  ;  for  the  just  die.]  Ver.  24;  Path  of 
life,  to  lifting  uj),  to  turning  mind  to ;  so  that  he  may  escape,  or, 
be  removed,  from  shaul  beneath :  Gi-.,  .  .  in  order  that  bending  out- 
wards fi'om  the  hades  sothe  [from  soso],  he  may  be  brought  back 
safe,  or,  saved  from  death :  [This  is  an  example  of  the  meaning  of 
the  Gr.  verb  sozd^  so  often  used  in  the  New  Testament, — to  bring 
back,  save,  from  death,  the  grave :  and  this  is  the  meaning  of  the 
word  save  and  salvation,  so  often  used  in  the  E.V.] :  the  Douay  is, 
that  he  may  decline  from  the  lowest  hell:  Ital.,  to  be  extracted 
from  the  inferno  (that  is)  beneath :  E,  V.,  that  he  may  depart 
from  hell  beneath. 

Prov.  18  :  21 ;  Heb.,  Death  and  life,  in  hand  [for,  power]  of 
tongue;  and  breathing  after,  [i.  e.,  loving],  it,  shall  eat  fruit  of  it. 

Prov.  20  :  20  Heb.,  Who  .  .  .  shall  become  extinct  lamp  of  him, 
in  aishun,  little  man,  of  darkness  :  (i.  e.,  says  Ges.,  "  in  the  middle 
of  the  darkness,"  citing  this  verse  :  The  Heb.,  the  little  man  of  the 
eye,  means  the  pupil  of  the  eye,  in  which,  says  Ges.,  as  in  a  glass 
a  little  image  of  a  man  is  seen,  citing  Deut.  32  :  10;  Prov.  7:2; 
in  each  of  which  the  word  is  used  :  he  says,  this  pretty  figure  is 
used  in  many  languages.) 

Prov.  21  :  16  ;  given  before,  in  connection  with,  shall  remain  in 
the  tomb. 

Prov.  23  :  14  ;  24  :  12  ;  see  p.  170.     24  :  14  ;  see  ^.  171,-2. 

Prov.  24  :  20  ;  Heb.,  For  not  shall  be  ahrit,  (an)  afterwards,  (a) 
37* 


578  THEOLOGY   OF    THE  BIBLE. 

latter  state,  to  Vvueked  ;  lamj)  of  unjust  shall  be  extinguished  :  [ne- 
cessarily meaning,  for  ever] :  Douay,  For  evil  (men)  have  no  hope 
of  things  to  come  ;  the  lamp  of  the  wicked  shall  be  put  out :  Ital., 
For  not  shall  there  be  any  reward  for  the  wicked  ;  the  lamp  of  the 
impious  shall  be  extinguished  :  E.  V.,  For  there  shall  be  no  re- 
ward to  the  evil  (man) ;  the  candle  of  the  wicked  shall  be  put  out. 

[We  thus  have,  in  Proverbs,  the  testimony  of  Solomon  on  this 
subject,  concurrent  with  that  of  Moses  in  Job  and  the  Pentateuch, 
and  with  that  of  David  in  the  Psalms.] 

Isai.  5  :  24  ;  see  E.  V.,  What  stronger  figure  could  be  used  for 
utter  extinction,  annihilation  ? 

Isai.  25  :  8  ;  26  :  14  ;  see  E.  V. 

Isai.  26  :  19  ;  Heb.,  ihiu  [from  the  verb  A/e,]  shall  live  again, 
revive,  dead  of  thee;  nhle^  (the)  fallen,  or,  withered,  of  me  iqumun^ 
shall  arise,  come  forth,  exist ;  eqitsu,  shall  be  awakened,  and  shall 
shout  for  joy,  lain  down  in  dust,  for  dew  of  herbs  dew  of  thee  ;  w, 
but,  dust,  or,  earth,  rphaim,  of  Rephaites,  (a  nation  of  the  Canaan- 
ites  beyond  Jordan,  famous  on  account  of  their  gigantic  stature, 
says  Ges.  I  think  it  is  sometimes  v\sed  in  a  general  sense  for  men 
of  violence,)  (^Vii7,  [this  may  be  from  the  verb  tphl,  and  if  so,  it  is, 
shall  be  spit  out,  i.  e.,  contemned,  or  it  may  be  from  the  verb  nphl^ 
and  if  so,  it  is,  shall  become  a  ruin;  as  in  Isai.  30  :  13  ;  where,  for 
nphl,  Ges.  gives,  as  a  rupture,  breach,  (of  a  wall)  becoming  a  ruin: 
Douay,  as  a  breach  that  falleth:  Ital.,  as  a  rupture  falling:  E.  V., 
as  a  breach  ready  to  fall]  :  the  Gr.  in  Isai.  26  :  19  takes  tjyhil,  to 
be  from  n2?hl ;  and  gives  the  last  clause  of  the  verse  thus :  but  the 
earth,  or,  dust,  of  the  impious  2'>&seitai,  shall  fall  in,  sink,  perish  : 
Lat.,  shall  live  thy  dead,  my  slain  shall  rise  again ;  awake  and 
praise,  who  dwell  in  dust,  for  dcAV  of  light  thy  dew,  and  terra^ 
earth,  or,  land,  of  giants  thou  shalt  diminish  into  ruin :  Douay, 
Thy  dead  (men)  shall  live,  my  slain  shall  rise  again :  awake,  and 
o-ive  praise,  ye  that  dwell  in  the  dust :  for  thy  dew  is  the  dew  of 
the  light:  and  the  land  of  the  giants  thou  shalt  pull  down  into 
ruin  :  Ital.,  Thy  dead  shall  return  to  life,  the  my  body  dead  (also 
it,  and)  they  shall  be  raised  from  the  dead.  Awake,  and  rejoice, 
ye  that  dwell  in,  or,  upon,  the  dust ;  for  (what,  or,  such  as,  is)  the 
dew  to  the  herbs,  (such  shall  be)  the  thy  dew,  and  the  soil,  or, 
earth,  shall  throw,  or,  cast,  the  trapassat',  passed  over,  ended, 
ceased :  E.  V.,  They  dead  (men)  shall  live,  (together  with)  my 
dead  body  shall  they  arise.  Awake  and  sing,  ye  that  dwell  in 
dust :  for  thy  dew  (is  as)  the  dew  of  herbs,  and   the  earth  shall 


THEOLOGY   OF   TIIE   BIBLE.  579 

cast  out  the  dead.  [Does,  ye  th;it  dwell  in  dust,  and,  the  dead, 
in  the  E.  V.  verse,  mean  all  the  dead  '?  Again,  the  word  body  is 
not  used  in  the  Heb.,  Gr.,  Lat.,  or  Douay ;  the  E.  V.  takes  dead 
hody  from  the  Ital. :  Why  did  it  give  dead  for  the  Ital.  trapassati  .^] 

Isai.  34  :  12  ;  Heb.,  ...  all  princes  of  her  shall  be  aphs,  nothing, 
or,  come  to  an  end. 

Isai.  40 :  17,  22,  23,  24  ;  41  :  11,  12,  24,  29  ;  see  E.  V. 

Isai.  43  :  17  ;  Heb.,  .  .  .  together  they  shall  lie  down,  [in  the 
grave],  not  iqumu,  not  shall  they  exist,  or,  come  forth,  or,  arise ; 
they  are  extinct,  as  flax  they  are  gone  out,  or,  quenched :  Ges., 
under  khe,  citing  this  verse,  renders,  they  are  quenched  like  a  wick. 

Isai.  50  :  11 ;  Heb.,  .  .  .  from  hand  of  me  shall  be  this  to  you; 
of,  or,  because  of,  afiiiction  tshkbun,  ye  shall  lie  down  in  death,  or, 
the  grave  :  \tshkbun,  is  from  shkb,  to  lie  down,  very  often  used  of 
death,  says  Ges.,  citing  1  Kings  2:10;  11 :  43  ;  14 :  20,  31  ;  15  :  8, 
24;  16:  6,  28;  and,  of  the  dead,  citing  Isai.  14:  8,  where  he  i-en- 
ders,  '  since  thou  wast  laid  down,'  i.  e.,  says  he,  hast  died  ;  and 
Isai.  14 :  18  ;  43  :  17  [before  given] ;  Job  3:13;  20  :  11  ;  21  :  26 ; 
Ps.  88  :  5  ;  in  each  of  which  the  verb  slikb  is  used.] 

Isai.  51  :  8;  Heb.,  For  as  garment  shall  eat  them  moth,  yea  as 
wool  shall  eat  them  ss^  moth,  or,  weevil ;  but  just  of  me  shall  be 
caused  to  exist  for  ever,  yea,  ishuoti,  delivei'ed  of  [by]  me,  to  circle 
of  circles,  or,  to  age  of  ages,  [equivalent  to  for  ever  in  the  verse] : 
Ges.  defines  ishuoe,  poetically,  ishuote^  says  he,  '  that  which  is  de- 
livered,' citing  Ps.  3  :  2  ;  80 :  2 ;  Isai.  26  :  1,  18 ;  in  each  of  vv^hich 
the  word  is  used  :  in  its  poetical  form  in  the  verses  in  Psalms,  and 
in  Isai.  26  :  18. 

Isai.  57:2;  Heb.,  He  [the  just,  v.  1,]  shall  enter  safety,  or, 
peace;  shall  be  at  rest  on,  or,  in,  beds  [i.  e.,  graves,  as  we  have 
seen]  of  them,  elk,  (the)  walking  (i.  e.,  says  Ges.,  the  living),  just, 
or,  upright :  [i.  e.,  they  who  have  lived  a  just,  ujjright  life.  The 
language  of  the  Catacombs  is  the  language  of  this  verse.] 

Jerem.  17:  13;  Heb.,  Hope  of  Israel,  Jehovah ;  all  deserting 
thee  ibshu.  shall  be  dried  up,  or,  put  to  shame, — ignominy ;  (the) 
turned  aside  from  me,  in  earth  shall  be  written.     Jer.  51 :  39 ;  Heb., 

I  will  make  them  drunken,  to  the  end  that  they  may  exult, 
and  sleep  (a)  sleep  eternal,  and  not  awake,  saith  Jehovah.  Ver.  57; 
Heb.,  .  .  .  and  they  shall  sleep  (a)  sleep  eternal,  and  not  awake, 
saith  that  King;  Jehovah  of  hosts,  [hosts  of  the  heavens,  as  we 
have  seen],  name  of  him. 


580  THEOLOGY    OF   THE   BIBLE. 

Several  passages  from  Ezek,  have  already  come  in  our  way 
under  other  words,  and  have  been  given. 

Daniel  12:1;  Heb.,  And  at  time  that  which  to  be,  iomd,  shall 
arise  inikal,  [composed  of  m^  k  <il:  in  the  Heb.,  words  and  letters 
are  all  written  together.]— ?j2j  k  al,  who  like  God,  [god-like,  divine, 
holy],  that  leader,  or,  prince,  that  great,  that  ariseth  ol,  over,  or,  as 
a  rule,  standard  of,  people  of  thee ;  and  shall  be  time  of  distress 
which  not  having  been  from  existing  of  nations  until  that  time : 
and  at  time  that  shall  be  brought  forth  people  of  thee  every  which, 
or,  every  of  which,  having  attained  to  being  written  in  book  :  (i.  e., 
says  Ges.,  in  the  book  of  life,  citing  Ps.  69  :  28)  :  Dan.  12:2;  Heb., 
w,  yea,  many  sleeping  in  earth's  dust  [meaning  the  same  as  those 
written  in  the  book  of  life,  at  tlie  close  of  v.  1]  shall  be  awakened, 
ale,  these  (are)  to  (a)  life  eternal,  but  ale,  others,  (are)  to  contempt 
to  contempt  eternal.  [Ale  .  .  .  ale,  means,  these  .  .  .  others ;  see 
Ges.,  citing  Isai.  49  :  12;  where  ale  is  used  tln-ee  times:  the  Ital. 
there  gives,  the  ones  .  .  .  the  others  .  .  .  the  others  .  .  .  Douay  and 
E.  v.,  these  .  .  .  these.  So  ahd .  .  .  ahd,  means  one  .  .  .  another ; 
Exod.  17  :  12  :  the  Ital.,  and  E.  V,,  there  give,  one  .  .  .  the  other. 
So  atie  %i  ane,  means,  hither  or  thither ;  1  Kings  2  :  36,  42  :  Ital., 
neither  here  nor  there :  Douay,  and  E.  V.,  any  whither.] 

For  the  meaning  of  the  closing  words  of  Dan.  12  :  2,  I  refer  to 
Job  8  :  22,  before  given.  What  greater  ignominy  than  the  grave 
for  ever,  the  grave  of  a  dog  ? 

In  this  V.  Dan.  12  :  2,  we  have  only  to  insert  are  before  'to  (a) 
life  eternal,'  and  are  after  '  others,'  and  this  v.  teaches  what  all 
Scripture  teaches,  namely,  the  resurrection  of  the  just,  and  the 
non-resurrection  of  the  unjust.  The  Heb.  Scriptures  rarely,  almost 
never,  use  the  substantive  verb  to  he  in  any  of  its  parts.  Hence 
we  have  are,  shall  he,  is,  was,  were,  &c.,  inserted  all  through  the 
different  versions,  including  the  E.  V.  And  many  such  insertions 
are  found  in  this  very  book  of  Daniel.  And  in  this  very  12th  chap, 
alone  we  have  inserted  in  the  E.  V.,  v.  1,  that  shall  he  ;  v.  6,  was, 
and  it  shall  he  ;  v.  1,  was,  and  it  shall  be  ;  v.  8,  shall  he  ;  v.  9,  are  ; 
V.  11,  there  shall  he.  And  in  this  very  verse  Jame&'s  Ecclesiastics 
actually  did  insert  a  Vord,  and  that  a  word  wrongly  inserted  ;  the 
Ital.  having  inserted  e,  which  is  generally  rendered  and,  though 
the  E.  V.  sometimes  renders  it  yea.  The  Ital.  gives,  the  ones  to 
life  eternal,  and  the  others  to  infamy  (e)  to  infamy  eternal :  the 
Lat.  gives,  alii .  .  .  alii ;  to  be  rendered,  some  .  .  .  others  :  the 
Douay  gives,  some  ....   others :  Gr.,  houtoi,  these   .  .  .  houtoi. 


THEOLOGY   OF   THE   BIBLE.  581 

Others.  The  E.  V.  could  insert  a  word  it  had  no  right  to  insert, 
but  not  a  word  which  the  sense  requires  to  be  inserted  or  to  be 
understood,  aud  which  it  inserts  in  numberless  instances  all  through 
the  Bible.  And  Orthodoxy  not  only  will  not  insert  the  proper 
word ;  nor  agree  that  it  is  to  be  understood ;  but,  in  the  first  place, 
refuses  to  read,  these  .  .  .  others,  as  if  perceiving  that  these  would 
refer  to  the  many  that  shall  awake  ;  and,  next,  (as  it  so  becomes 
necessary  it  should  do),  for  many^  reads,  all  shall  awake ;  and  thus 
insists  that  this  verse  teaches,  not  only  the  resuiTcction  of  the  just, 
but  also,  the  resuri-ection  of  the  unjust,  to  Orthodoxy's  eternity  of 
misery ;  and,  having  got  thus  far  in  its  attempt  to  derive  its  dog- 
ma from  this  verse,  (which  is  its  standard  Old  Testament  text  for 
the  dogma),  it  must  of  course  ci-ucify, — subdue — the  verse  to  the 
end,  and  insist,  that  shame  (and)  everlasting  contempt,  mean,  eter- 
nal conscious  misery.  The  insertion  of  are  once  in  the  verse,  that 
is  after  these,  is  sufficient :  these,  that  is,  the  many  who  shall  be 
awakened,  are  to  a  life  eternal ;  but  others,  (necessarily  meaning, 
those  who  will  not  be  awakened),  to  conteinpt  to  contempt  eternal. 
Indeed,  without  inserting  are  at  all,  the  verse  is  perfectly  plain  : 
Heb.  yea  many  sleeping  .  .  ,  shall  be  awakened ;  these,  i.  e.,  these 
many,  to  a  life  eternal;  others,  i.  e.,  those  who  will  not  be  awaken- 
ed, to  contempt,  &c. :  the  word  are  would  necessarily  be  to  be 
understood  after  these,  and  after  others. 

Having  met  the  name  mihal,  Douay,  and  E.  V.,  Michael,  let 
us  understand  who  is  signified  by  it  in  the  prophecy.  Ges.  defines 
mihal,  who  like  God.  Mi  is  generally  interrogative  ;  but  is  used 
also  for  pointing  out ;  Ges.,  citing  1  Kings  1 :  20.  Mihal  occurs, 
also,  in  Dan.  10 :  13  ;  where  the  Heb.  is,  .  .  .  but  lo  mihal,  first  of 
those  leaders,  or,  princes,  those  chief,  came  to  help  of  me.  We 
are  dealing  with  prophetic  language, — the  peculiar  language  of 
prophecy.  The  E.  V.,  in  10  :  13,  gives,  Michael,  one  (Margin,  "  or, 
the  first  ")  of  the  chief  princes.  Our  Editors,  in  the  margin,  say, 
this  may  mean  Christ  himself.  I  have  no  doubt  it  means  the 
Christ,  the  Christ  of  prophecy. 

As  to  ol,  in  Dan.  12:  1,  and  its  meaning — as  a  rule,  or,  stand- 
ard, or,  example  to  be  imitated,  all  which  Ges.  gives  for  it,  citing 
Ps.  110:  4,  and  other  passages.  The  Heb.  in  Ps.  110:  4  is, .  .  . 
thou,  priest  for  ever  (i.  e.,  thou  art  a  priest  for  ever)  ol  dhrti  mlki- 
tsdq,  which  Ges.,  under  dbre,  renders,  according  to  the  manner  of 
Melchisedec.  The  two  Heb.  words  are,  mlk,  king,  tsdq,  of  right- 
eousness,— justness.     Ges.  gives  the  two  words  together,  and  de- 


582  THEOLOGY   OF   THE   BIBLE. 

fines  them,  "  king  of  righteousness ;  king  of  Salem — Jerusalem, 
and  priest  of  Jehovah  ; "  citing  Gen.  14  :  18  ;  Ps.  110  :  4.  So  that 
the  Christ,  to  be  a  priest  according  to  the  manner  of  Melchisedec, 
was  to  be  a  priest  of  Jehovah,  and  king  of  righteousness. 

"We  have,  also,  the  Archangel,  i.  e,,  the  chief  angel,  messenger, 
— apostolos,  sent  one,  the  Chief  Apostle,  i.  e.,  the  chief  sent  one. 
All  the  apostles  were  sent  ones  ;  apostolos  is,  a  sent  one  ;  one  sent 
on  a  mission.  The  Christ  was  the  Chief  sent  one, — angel — mes- 
senger,— apostle.  He  was  also  a  prophet ;  both  o.  for-speaJcer  and 
afore-speaJcer  ;  in  both  which  senses  he  spoke  for  God.  We  thus 
have  his  three  titles ;  prophet ;  mlki-  tsdq,  priest  of  Jehovah,  and 
king  of  righteousness.  And  his  title  Messiah  .  .  is  in  Heb.,  msh- 
ih,  anointed  of  Jehovah ;  for  which,  says  Ges.,  the  Gr.  gives,  the 
Ghristos  oi  kurios,  [the  Gr.  christos  is,  anointed],  a  title  of  honour, 
says  he,  given  to  the  kings  of  Israel  as  being  consecrated  to  God  by 
anointing,  and  therefore  holy;  citing  1  Sam.  2  :  10,  35;  12 :  35,  and 
many  other  passages.  And  for  the  Heb.,  that  priest  which  msh-ih, 
he  cites  Lev.  4 :  3, 5, 16,  i.  e.,  says  he,  the  high  priest. 

Habak.  2:4;  see  p.  216. 

Wisdom,  3  :  3,  4  ;  see  p.  227. 

2  Macab.  7 :  9,  14 ;  see  p.  254. 

We  proceed  to  the  New  Testament. 

Mat.  3 :  9  ;  Gr.,  And  think  ye  not  to  say :  Father  we  have 
which  Abraham :  for  I  say  to  you,  that  is  able  God  out  of  these 
stones  to  awaken  children  to  Abraham.  [This  was  said  to  the 
Pharisees,  who,  as  elsewhere  also  appears,  thought  that  all  Israel, 
or,  at  least  all  Pharisees,  because  children  of  Abraham,  would  be 
raised  from  the  dead.  It  is  elsewhere  said,  flesh  and  blood  cannot 
inherit,  &c. :  which  means,  as  has  been  well  said  by  another,  not 
because  you  are  of  the  flesh  and  blood  of  Abraham,  i.  e.,  children 
of  Abraham,  will  you  inherit,  &c.] 

Mat.  3:12;  Gr,,  .  .  .  and  he  will  bring  together  the  wheat  of 
him,  but  the  chafi"  he  will  burn  to  ashes  with  (a)  fire  unextinguish- 
able  [i.  e.,  the  fire  of  the  grave  to  utter  extinction.] 

Mat.  5:20;  Gr.,  For  I  say  to  you,  that  if  not  shall  superabound 
the  justice  [for  justness]  of  you  more  than  of  the  Scribes  and  Phar- 
isees, ye  shall  not  come  into  the  basileia,  sovereign  rule,  royalty, 
government,  of  [i.  e.,  proceeding  from]  the  heavens. 

Mat.  7 :  13,  14 ;  Gr., .  .  .  wide  the  gate  .  .  .  which  leading  to  the 
apoleian,  loss,  perdition,  &c.     Ver.  14  ;  Gr.,  i'or  narrow  .  .'  .  which 


THEOLOGY    OF   THE   BIBLE.  583 

leading  to  the  life,  &c.  [The  life  can  mean  nothing  else  than  life 
from  the  dead ;  and  loss,  perdition,  in  v,  13  can  mean  nothing  else 
than  extinction  and  non-resurrection.] 

Archbishop  Whately,  as  to  the  meaning  of  the  words  life  and 
death,  in  reference  to  the  just  and  the  unjust,  has  the  following  : 
"And  yet,  to  their  condition  [that  of  the  unjust]  the  words  'life' 
and  '  immortality '  never  are  applied  in  Scripture.  If  therefore  we 
suppose  the  hearers  of  Jesus  and  his  Apostles  to  have  understood, 
as  nearly  as  possible  in  the  ordinary  sense,-  the  words  employed, 
they  must  naturally  have  conceived  them  to  mean,  if  they  were 
taught  nothing  to  the  contrary,  that  the  condemned  Avere  really 
and  literally  to  be  '  destroyed,'  and  cease  to  exist ;  not,  that  they 
were  to  exist  for  ever  in  a  state  of  Avretchedness.  For  they  are 
never  spoken  of  as  being  kept  aliA^e,  but  us  forfeit ing  life." 

"  And  again,  '  perdition,'  '  death,'  '  destruction,'  ai-e  employed 
in  numerous  passages  to  express  the  doom  of  the  condemned.  All 
which  expressions  would,  as  I  have  said,  be  naturally  taken  in 
their  usual  and  obvious  sense,  if  nothing  were  taught  to  the  con- 
trary." 

The  Archbishop  then  proceeds  to  say,  that  "  from  other  ex- 
pressions, as  '  everlasting  fire,'  '  unquenchable  tire,'  '  where  their 
worm  dieth  not,  and  the  fire  is  not  quenched,'  &c.,  a  large  pro- 
portion of  Christians  infer  that  the  expressions, '  perdition,' '  death,' 
'  destruction,'  &c.,  are  to  be  understood,  not  in  their  ordinary 
sense,  but  figuratively,  to  signify  an  immortality  of  suffering." 
But  the  Archbishop  answers,  very  sensibly,  and  conclusively,  that 
the  expressions,  '  everlasting  fire,'  &c.,  [as  above,]  "  may  mean 
merely  that  there  is  to  be  no  deliverance, — no  revival, — no  resto- 
ration,— of  the  condemned.  '  Death'  simply,  does  not  shut  out  the 
hope  of  being  brought  to  life  again  :  '  eternal  death '  does.  '  Fire ' 
may  be  quenched  before  it  has  actually  consumed  what  it  is  burn- 
ing :  '  unquenchable  fire '  would  seem  most  naturally  to  mean  that 
Avhich  destroys  it  utterly." 

This  book  of  the  Archbishop  is  calculated  to  do  good ;  but  he 
would  have  done  more  good  if,  for  reasons  that  we  may  conjecture, 
he  had  not  kept  his  gloves  on  while  handling  his  Orthodox  hell 
fire  brethren.  And  he  would  have  done  still  a  vast  deal  more  good 
(he  being  confessedly  one  of  (to  say  no  more)  the  ablest  Ecclesias- 
tics of  the  century),  if  he  had  got  entirely  right  himself,  (he  may 
have  been  so  in  his  own  mind,)  and  had  been  able  to  use  Heb. 
Scripture  language,  that  used  in  the  originals,  instead  of  using,  as 


584  ^  '    THEOLOGY   OF   THE   BIBLE. 

he  generally  does,  the  language  of  the  E.  V.  And  to  me  it  is  mar- 
vellous that  he  should  sometimes  use  language  from  which  he  may- 
be supposed  possibly  to  mean,  that  the  unjust  do  not  become  final- 
ly extinct  at  and  by  death ;  but  are  to  be  put  an  end  to  at  some 
later  period  by  a  course  of  more  or  less  protracted  suffering.  Hav- 
ing got  to  the  idea  of  the  final  extinction  of  the  unjust,  it  is  almost 
incredible  that  such  a  man  should  not  see  that  death  was  that  final 
extinction. 

Does  the  reader  think  it  any  thing  short  of  absurdity  to  sup- 
pose, that  the  people  who  heard  the  Christ  and  his  Apostles  did 
not  understand  their  words  '  death,'  and  '  life,'  '  perdition,'  '  death,' 
'  destruction,'  in  their  ordinary  sense  :  that  they  would  take  these 
words  to  be  figurative  ;  and  would  take  the  expressions  '  everlast- 
ing fire,'  '  unquenchable  fire,'  '  their  worm  dieth  not,  and  the  fire 
is  not  quenched,'  to  be  literal  ?  accustomed  as  they  were  to  the 
Oriental  hyperbolical  style  of  speaking.  Fire  being  the  destroy- 
ing element,  these  last  expressions  were  the  strongest  possible 
figurative  representations  of  utter  extinction  at  and  by  death.  One 
would  think,  that  if  the  Christ  and  his  Apostles,  by  death  meant 
eternal  life  in  misery,  it  would  have  been  no  more  than  fair  towards 
the  hearers  they  addressed,  clearly  to  define  what  they  meant  by 
the  word.     They  had  not  the  benefit  of  our  Orthodox  teachers. 

In  Mat.  8:  11,  the  Gr.  is,  the  baslleia  [see  Mat.  5  :  20]  of  [i.  e., 
proceeding  from]  the  heavens ;  [equivalent,  as  we  have  seen,  to, 
proceeding  from  God],  In  v.  12  the  Gr.  is.  But  those  sons,  or 
children,  of  that  basileia  shall  be  cast  out  into  that  darkness  which 
outer ;  there  shall  be  the  Availing  and  the  gnashing  of  the  teeth. 
The  Orthodox  Alford,  in  a  note  to  this  verse,  says,  the  children, 
[i.  e,,  they  of  the  flesh  and  blood  of  Abraham,]  means,  the  natural 
heirs,  but  disinherited  by  rebellion ;  and  that,  the  darkness  the 
outer,  means,  outside  the  lighted  chamber  of  the  feast,  citing  Mat. 
22  :  13  ;  Ephes.  5  :  7,  8.  And  as  to  the  wailing  and  gnashing  of 
teeth  he  says  :  The  articles  here  are  not  possessive,  as  Middleton 
supposes  ;  they  rather  import  the  notoriety  and  eminence  of  the 
wailing  and  gnashing. 

Mat.  10  :  38  ;  see  p.  257-8. 

Mat.  10:  39 ;  see  p.  262.  I  add  here:  shall  find  the  psuchi:^ 
breath,  of  him,  means  his  breath  shall  be  restored, — he  shall  be 
made  alive  again, — be  a  child  of  the  resurrection. 

Mat.  11:5;  E.  V,,  ...  the  dead  are  raised  up.  Does  this  mean 
all  the  dead  ?     See  the  v.     And  does  the  E.  V.,  the  dead,  in  Mat. 


THEOLOGY   OF   THE   BIBLE.  585 

10  :  8,  and,  the  dead,  in  Isai.  26  :  19,  mean  all  the  dead  ?  Mat. 
13  :  38 ;  Gr.,  .  .  .  the  good  seed,  these  are  the  children  of  the  hasi- 
leia  [see  Mat.  5  :  20] ;  but  the  tares  are  the  children  of  the /•owero^'?, 
bad  [seed.] 

Mat.  17:  13;  Jesus  himself  says:  Gr.,  ...  he  shall  be  raised 
again.     See  also  Luke  9 :  22,  given  after. 

Mat.  18:3;  Gr.,  .  .  .  unless  ...  ye  shall  not  enter  into  the  hasl- 
l&ia  of  [i.  e,,  proceeding  from]  the  heavens :  for  this,  Alford  gives, 
'  into  the  Christian  state.'  The  Rheims,  and  E.  V'.,  give,  into  the 
kingdom  of  heaven.  [What  has  the  reader  of  the  E.  V.  formerly 
understood,  and  what  do  hearers  of  Orthodox  sermons  understand, 
by  the  kingdom  of  heaven  ?] 

Mat.  18  :  0;  Gr.,  But  whoever  shall  give  cause  of  offence  one 
of  these  small,  or,  unimportant,  which,  believing  in  me,  it  were 
useful  to  him  [i.  e.,  it  would  have  been]  that  he  had  hanged  (a) 
millstone  of  an  ass  upon  the  neck  of  him  and  that  he  had  sunk  in 
the  midst  of  the  sea  :  Alford  gives,  and  that  he  should  have  been 
drowned ;  i.  e.,  says  he,  '  before  the  day  when  he  gives  this  offence.' 
[I  have  actually  had  this  verse  cited  to  me  from  the  E.  V.  as  sus- 
taining the  theory,  the  immortal  soul  and  the  resurrection  of  the 
unjust.  It  might  have  been  better  for  him  in  many  senses  :  one  is 
sufficient  for  such  a  conceit :  he  would  not  have  had  that  sin  to 
repent  of:  to  say  nothing  of  the  hyperbole  ;  a  very  common  figure 
in  Scripture.  This,  and  many  equally  idle  attempts  to  derive  such 
a  theory  from  the  Bible,  are  just  so  many  proofs  that  there  is  no 
such  theory  in  the  Bible.] 

Mat,  18:  11 ;  Gr.,  For  came  the  sou  of  the  man  sosai  [from 
sozo,  the  meaning  of  which  has  been  given]  to,  the,  or,  that  which 
was,  apololos,  lost,  perished. 

Mat.  18  :  14  ;  Gr.,  So  not  is  (a)  will,  or,  desire,  before  the  Fa- 
ther of  you,  which  en,  on,  or,  in,  heavens,  that  should  be  lost,  per- 
ish, one  of  these  small,  or  unimportant  [which  believing  in  me,  v.  6]. 

Mat.  19:16;  Gr.,  .  .  .  what  good  shall  I  do  that  I  may  have  (a) 
lii'e  eternal?  Ver.  17;  Gr.,  Why  callest  thou  me  good?  None 
good  but  one,  God  ;  but  if  thou  wishest  to  come  to,  or,  into,  ten 
zden,  that  life,  keep  the  precepts. 

Mat.  19  :  25 ;  Gr., .  .  .  who  then  dunatai,  is  able  to,  or,  can, 
sdthefiai,  [from  the  same  verb  sdzo],  be  brought  back  from  death, 
[i.  e.,  receive  a  life  eternal  from  the  grave ;  and  that  this  is  the 
meaning  of  the  verb  sozd,  (for  which  the  Rheims,  and  E.  V.,  give, 
save,)  is  shewn  by  what  Christ  says  in  the  subsequent  verses,  in- 


586  THEOLOGY   OF   THE   BIBLE. 

eluding  verse  29 ;  which  is,  Gr.,  And  every  who  ...  (a)  life 
eternal  shall  receive  as  a  portion. 

Mat.  20 :  28 ;  Gr.,  Just  as  the  sou  of  the  man  not  is  come  to  be 
served,  but  to  serve  ;  yea,  the  psuchi^  breath,  of  him  (a)  price  paid 
for  a  ransom  in  exchange  for  many.  \_Many^  the  same  word  used 
in  Dan.  12:2.  Why  does  not  Orthodoxy  read  all  for  many  here, 
as  it  does  there  ?     And  does  many  in  Isai.  53  :  12  mean  allf^ 

Mat,  22  :  23-32,  Christ's  answer  to  the  Sadducees;  see  p.  323,  4, 
5.  I  give  again  here  v.  30  ;  Gr.,  For  in  the  resurrection  neither 
marry  they,  nor  are  given  in  marriage,  but  os,  as,  just  as,  like,  an- 
geloi^  messengers,  announcers,  of  God  e/^,  on,  or,  in,  ouranos 
are :  Ital.,  nel  clelo,  upon,  or,  in,  the  sky,  the  heaven  :  ['  the  resur- 
rection,' in  this  answer  of  Jesus  to  the  Sadducees,  who  denied  any 
resurrection,  necessarily  means,  the  entire  resurrection, — all  that 
will  be  raised :  all  that  will  be  raised,  he  says,  will  be  like  angeloi, 
&c.  The  verse  is  a  plain  proof  that  none  but  the  just  will  be 
raised.     For  God  e)i  ouranos,  see  Mat.  18  :   14.] 

Mat.  25  :  46  ;  Gr.,  And  apeleusooitai  [from  aperchomai\,  shall  go 
away,  metaph.,  die,  drop  off,  says  Donnegan,  houtoi,  these,  els,  in, 
or,  to,  kolasis,  (a)  cutting  off,  eternal ;  but  the  just  (are)  eis,  to,  or, 
for,  (a)  life  eternal.  [JShlasis  is  from  the  "verb  kolazo,  to  cut  off.] 
It  occurs  in  the  Gr.  of  Ezek.  18  :  30 ;  Gr.,  .  .  .  turn  away  from  all 
the  impieties  of  you,  and  not  shall  they  be  to  you  eis,  to,  or,  for, 
kolasis,  (a)  cutting  off,  of  (i.  e.,  by  reason  of)  iniquity :  Douay, 
and  E.  V.,  iniquity  shall  not  be  your  ruin.  And  in  Ezek.  44  :  12  ; 
Gr.,  .  .  .  and  it  became  to  the  house  of  Israel  eis,  to,  or,  for,  kolasis, 
(a)  cutting  off,  of  [by  reason  of]  iniquity  :  Douay,  and  were  a 
stumbling  block  of  iniquity  to  the  house  of  Israel:  E.  V.,  and 
caused  the  house  of  Israel  to  fall  into  iniquity.  And  in  Wisdom 
of  Sol.  3:  2,  3,  4;  Gr.  v.  2,  They  seemed  in  eyes  of  foolish  teth- 
nanai,  to  have  lain  dead,  or,  perished,  and  was  reckoned  an  injury 
the  issue,  or,  termination,  of  thera,  v.  3,  And  the  from  us  going, 
or,  carrying,  (a)  crushing,  but  they  are  in  eirene,  peace,  rest :  [the 
language  of  the  Catacombs]  :  v.  4,  For  and  though  in,  or,  as  to, 
sight  of  men  kolasthositi  [from  kolazo],  they  be  cut  off,  the  hope 
of  them  of  immortality  full :  [i,  e.,  they  had  in  life  that  hope]: 
Douay,  v.  2,  In  the  sight  of  the  miAvise  they  seemed  to  die :  and 
their  departure  was  taken  for  misery :  v.  3,  And  their  going  away 
from  us,  for  utter  destruction  :  but  they  are  in  j^eace.  Ver.  4,  And 
though  in  the  sight  of  men  they  suffered  torments,  their  hope  (is) 
full  of  immortality  :  E.  V.,  v.  2,  same  as  Douay,  except  is  taken, 


THEOLOGY   OF  THE   BIBLE.  587 

for  the  Douay  was  taken :  v.  3,  same  as  the  Douay,  except  to  be, 
for  the  Douay  for,  before  '  destruction : '  v.  4,  For  though  they  be 
punished  (Douay,  though  they  suifered  torments)  in  the  sight  of 
men,  yet  (is)  their  hope  full  of  immortality.  And  in  Wisd.  of  Sol. 
16  :  9  ;  Gr.,  For,  them  indeed  bites  of  locusts  and  of  flies,  or,  gnats,* 
killed,  and  not  was  found  (a)  cure  to,  or,  for,  the  psucht,  breath, 
of  them,  [i.  e.,  for  them,^  because  befitting  they  were  by  such  ko- 
Icisthtnai  [from  kolazo^,  to  be  cut  off:  Douay,  For  the  bitings  of 
locusts  and  of  flies  killed  them,  and  there  was  found  no  remedy 
for  theii"  life  :  because  they  were  worthy  to  be  destroyed  by  such 
things:  E.  V.,  For,  them  the  bitings  of  grasshoppers  and  flies 
killed,  neither  was  there  found  any  remedy  for  their  life :  for  they 
were  worthy  to  be  punished  by  such.  Does  the  E.  V.,  by  giving 
punished  for  the  verb  kolazo  here,  mean  what  Orthodoxy  would 
have  us  understand  by  the  E.  V.  word  punishinent  for  kolasis  in 
Mat.  25  :  46,  namely,  eternal  conscious  punishment ;  and  that  by 
grasshoppers  and  flies  in  the  Orthodox  hell  ?  And  in  2  Pet.  2  :  9 
we  have,  Gr.,  oide,  knew  hurios  pious  out  of  trial,  or,  temptation, 
to  deliver,  but  unjust  eis,  to,  or,  for,  (a)  day  of  decision,  or,  final 
issue,  kolazomenous  [from  kolazo\  to  be  cut  ofl",  to  keep.  Read  in 
E.  V.  the  preceding  verses.  Lot's  deliverance  :  v.  9  shews  the  cut- 
ting ofl"  of  the  inhabitants  of  Sodom  and  Gomorrah  :  The  Rheims 
is,  The  Lord  knoweth  how  to  deliver  the  godly  from  temptation, 
but  to  reserve  the  imjust  unto  the  day  of  judgment  to  be  torment- 
ed: E.  v.,  .  .  .  knoweth  .  .  .  and  to  reserve  the  unjust  unto  the 
day  of  judgment  to  be  punished.  And  in  1  John  4  :  17,  18,  we 
have,  Gi'.,  En,  through,  that  [the  love  of  God,  v.  16]  is  perfected 
the  love  [love]  with  us,  that  freedom  of  speech  we  may  have  at 
the  day  of  the  krisis,  the  decision,  or,  final  issue  :  hoti,  that,  or, 
because,  just  as  he  [Jesus,  v.  15 j  is  [for,  was,  or,  will  be,]  also  we 
are  [will  be]  in  this  world.  Ver.  18;  Gr.,  Fear  not  exists  in  the 
love,  but  the  perfect  love  casteth  out  the  fear  :  for  the  fear  [fear] 
kolasis;  catting  off,  hath :  who,  indeed,  fearing,  is  not  perfected  in 
the  love:  For  kolasis,  in  v.  18,  the  Rheims  gives,  pain ;  and  the 
E.  v.,  toi-ment. 

Mat.  26 :  24 ;  Gr.,  The  son  of  the  man  indeed  hupagei,  is 
brought  down,  or,  under,  just  as  gegraptai,  is  written  [it  was  pre- 
dicted that  he  would  be  put  to  death],  but  alas  to  that  man 
through  whom  the  son  of  man  was  handed  over :  good  tn,  was, 
auto,  to  him,  if  not  were  born  that  man.  [I  have  heard  this  verse 
also  cited  as  giving  support  to  the  theory — the  immortal  soul  and 


688  THEOLOGY   OF  THE   BIBLE. 

the  resurrection  of  the  unjust,  to  eternal  conscious  misery :  as  if 
such  a  theory  could  derive  any  countenance  from  a  comparison  of 
Judas's  treason  and  his  being  eternally  branded  as  a  traitor  to  his 
Lord,  with  never  having  existed  :  to  say  nothing  of  the  expression 
being  a  phrase.] 

Mat.  27:  52,  53;  Gr.,  And  the  mnemeia,  secure  places  where 
precious  things  are  stored  up  and  preserved,  were  opened;  and 
many  somata,  persons,  of  those  lain  down  to  rest,  or,  sleeping, 
holies,  stood  up,  or,  arose  :  v.  53 ;  Gr.,  And  going  out  of  the 
mnemeion  next  after  the  raising  of  him  went  into  the  holy  city  and 
enephanisthesan,  were  shown,  to  many.  \^Somata,  here,  as  we  have 
seen  in  many  other  places,  means,  persons  :  it  was  not  the  dead 
bodies  that  stood  up,  and  went,  &c.  What  became  of  these  per- 
sons afterwards  ?  Again,  could  anything  more  plainly  show  than 
do  these  verses,  that  these  holies  were  at  rest,  or,  sleeping,  in  the 
mnemeiois  f 

It  is  not  necessary  to  go  through  the  other  three  Evangelists 
on  this  subject.     They  each  give  the  one  Gospel. 

Mark  8  :  36,  37 ;  see  p.  268,  9. 

Mark  10 :  17  ;  see  p.  269,  270. 

Mark  10:  30;  see  p.  270. 

Mark  12  :  25  ;  Gr.,  For  when  ek  nekron^  from  among  dead,  they 
shall  stand  up  again,  neither  &c.,  .  .  .  but  are  as  angeloi,  messen- 
gers, announcers,  which  en  tois  ouranois^  as  to,  in  regard  to,  the 
heavens,  [i.  e.,  to  the  basileia  of  (proceeding  from)  the  heavens.] 
This  verse  also,  as  does  the  parallel  verse  in  Mat.,  proves  the  resur- 
rection of  the  just  only.  The  Christ  was  speaking  on  the  general 
subject  of  resurrection  :  the  Sadducees  did  not  believe  in  any  resur- 
rection :  and  therefore,  when  he  says  :  '  When  from  among  dead 
they  stand  up, — arise,  expressed  in  Mat.  22  :  30  by  '  in  the  resur- 
rection,'1(the  expression  in  Mark  is  impersonal,]  he  necessarily 
means  that  all  who  will  be  raised  from  among  dead  will  be  as  an- 
geloi,  &c.  Each  of  these  expressions,  that  in  Mat.,  '  in  the  resur- 
rection,' and  that  in  Mark, '  when  they  shall  arise,'  includes  all  that 
will  be  raised:  they  all  are  [i.  e.,  will  be,  present  for  future]  as 
angeloi,  &c. 

Luke  9  :  22  ;  Gr.,  [Jesus]  Saying  :  That  it  is  necessary  the  son 
of  the  man  many  [things]  to  suffer,  .  .  ,  and  to  be  killed,  and  the 
third  day  to  be  raised  up. 

Luke  9  :  25  and  56  ;  see  p.  273. 

Luke  9  :  62  ;  Gr.,  Said,  but,  to  him  Jesus:  No  one  putting  the 


THEOLOGY   OF   THE   BIBLE.  589 

hand  of  him  upon  plough,  and  looking  to  ta,  the  [things]  behind, 
euthetos,  fitting  well,  or,  adapted,  is,  eis^  to,  or,  for,  the  hasileia  [see 
Mat.  5  :  20]  of  [i.  e.,  ijroceeding  ,from]  God.  Luke  10:  12,  13,  14, 
15  ;  Gr.,  V.  12,  I  say,  but,  to  you,  that  to  Sodom  en,  at,  that  day 
more  tolex-able  shall  be  than  to  that  city :  [more  persons  of  Sodom 
shall  be  saved,  than  of  that  city.]  Ver.  13,  Alas  to  thee  Chorazin, 
.  .  .  for  if  in  Tyre  and  Sidon  were  those  influences  which  were  in 
you,  long  ago  an,  perhaps,  in  sackcloth  and  ashes  seated  they 
would  have  changed  mind.  Ver.  14,  But  to  Tyre  and  Sidon  more 
tolerable  shall  be  en,  at,  that  /crisis,  final  issue,  than  to  you.  Ver. 
]  5,  And  thou  Capernaum,  whicli  even  to  the  heaven  having  been 
exalted,  even  to  hades  shall  be  brought  down  :  [i.  e.,  to  the  grave 
as  a  finality]. 

Luke  11 :  31,  as  my  copy  of  the  Greek  text  is  :  (Alford's  cor- 
rections of  this  text  are  given  below,)  Queen  of  South  shall  be 
raised  up  e)i  te  Jcriseinieta  ton  andnm,  at  the  final  issue  with  the 
men  [with  men,  without  our  article]-  of  this  generation,  and  shall 
condemn  them,  [the  Ninevites]  :  the  Douay  is.  The  queen  of  the 
South  shall  rise  in  the  judgment  with  the  men  of  this  generation, 
and  shall  condemn  them:  E.  V.,  the  same.  Alford,  in  his  Prole- 
gomena., chap.  6,  sec.  9,  says :  "  Tlie  principles  on  which  I  have 
revised  the  text  [the  Greek  of  the  New  Testament]  have  been  al- 
ready explained  in  the  Prolegomena  to  my  second  volume,  ch.  5. 
There  I  have  given  at  length  Griesback's  Canons,  which  are  on  the 
whole  sound  and  useful.  My  aim  has  been,  in  every  case,  to  en- 
deavour to  mount  up  to  the  original  reading — the  reading  whicli 
may  be  supposed  to  have  given  rise  to  the  variations.  I  will  here 
only  subjoin  some  remarks  which  seem  to  belong  peculiarly  to  the 
criticism  of  the  Gospels."  Sec.  10.  "Few  readers  are  at  all  aware 
to  what  an  extent  the  process  of  assimilating  the  parallel  places 
in  the  Gospels  has  gone.  It  is  in  these  that  by  far  the  greater 
number  of  various  readings  is  invariably  found,  whereas  in  passa- 
ges contained  in  one  Gospel  only  they  are  comparatively  few. 
And  in  this,  the  oldest  and  best  manuscripts  are  nearly  as  much  at 
fault  as  those  which  are  later  and  less  valued.  So  that  sound  criti- 
cism renders  it  necessary,  in  every  case  where  some  other  consider- 
ation does  not  interpose,  to  prefer  the  reading  which  differs  from 
that  best  supported  in  tlie  parallel  places,  to  tiiat  M'hicli  agrees 
with  it." 

When  Alford,  in  the  Greek  of  the  New  Testament,  comes  to 
Luke  11 :  31,  above  given  from  the  Gr.  of  my  copy,  he  says  '  error 


590  THEOLOGY    OF   THE   BIBLE. 

from  the  word  south  following ;'  '  en  te  krisel  tneta  ton  andron 
omitted ;'  referring  to  the  manuscripts  omitting  these  words.  So 
that  by  the  corrected  text,  the  reading  of  this  verse  Luke  11 :  31 
is,  Queen  of  South,  of  this  generation  [i.  e.,  she  being  of  this  gene- 
ration], shall  be  raised  up  and  shall  condemn  them  [this  generation. 
And  their  condemnation  will  appear,  as  has  before  been  said  as  to 
the  meaning  of  another  verse,  by  theu*  not  being  raised  up.]  And 
Alford  shews,  that  the  same  correction  is  to  be  made  in  Luke 
11 :  32,  giving  the  manuscripts.  Alford,  in  chap.  6  of  his  Prolego- 
mena, says :  "  The  critical  authority  of  the  received  text  (of  the 
New  Testament)  is  very  feeble." 

Luke  12:  4,  5  ;  see  p.  274. 

Luke  13 :  3  ;  Gr.,  Xo,  I  tell  you:  but  if  ye  change  not  mind, 
all  ye  equally,  or,  likewise,  apoleisthe,  will  be  lost,  destroyed  to- 
tally, perish.     Ver.  5  ;  Gr.,  the  same. 

Luke  14  :  14  ;  Gr.,  And  blessed  thou  shalt  be,  because  not  poss- 
ess they  to  requite  thee ;  gai\  so  then,  thou  shalt  be  requited  en, 
through,  by  means  of,  the  resurrection  of  the  just.  [This  verse  of 
itself  teaches  the  whole  Scripture  doctrine  of  resurrection.  It  says, 
there  Avill  be  a  resurrection  of  the  just,  and  you  shall  be  a  partaker 
of  it,  and  so  be  requited.]  Ver.  15  ;  Gr.,  .  . .  blessed  who  [he  or 
she  who]  shall  eat  bread  in  the  hasileia,  sovereign  rule,  royalty, 
government,  of  [i.  e.,  proceeding  from]  God.  [Do  Orthodox  souls 
eat  bread  in  the  Orthodox  heaven  ?  Or  is  it  not  to  be  in  the 
newly  prepared  and  restored  earth  that  the  risen  holies  will  eat 
bread  ?] 

Luke  16:9;  Gr.,  And  I  to  you  say :  Make  to  yourselves  friends 
eh,  by,  the  riches,  or,  money,  of  [i.  e.,  proceeding  from]  the  injus- 
tice [i.  e.,  unjustness],  in  order  that  when  ehlipUe,  ye  fail,  go  out, 
[like  a  candle],  die,  dexontai  [from  deehojnai],  they  may  take,  you 
to  the  eternal  covers :  [i.  e.,  to  your  graves,  which  will  be  your 
eternal  houses,  or,  covers  :  meaning,  probably,  with  pomp.] 

Luke  16:  22  and  verses  following, — the  parable  of  Dives  and 
Lazarus ;  it  has  been  given  before. 

Liike  17  :  33  ;  see  p.  275. 

Luke  20 :  35 ;  Gr.,  Those,  but,  deemed  worthy  of  that 
alOn,  time,  liie,  tuchein,  to  be,  or,  find  themselves,  even  of  that 
standing  up  again  which  eJc  nelcron,  from  among  dead,  neither 
marry,  &c. 

Luke  22  :  29,  30  ;  And  I  set  in  order  to,  or,  for,  you,  just  as 
hath  set  in  order,  to,   or,  for,  me  the  Father  of  me,  basllela^  (a) 


THEOLOGY    OF   THE   BIBLE.  591 

sovereign  rule,  royalty,  government :  v.  30 ;  That  ye  may  eat  and 
drink  epi,  upon,  or,  at,  the  table  of  me,  en^  in,  or,  at,  the  basileia 
of  me:  and  that  ye  may  sit  on  seats  judging  [i.  e.,  ruling]  the 
twelve  tribes  of  Israel. 

Luke  23  :  43  ;  see  p.  493,  494,  495  ;  under  the  word  Paradise. 

John  1:12;  Gr.,  As  many,  but,  as  received  him,  he  bestowed 
[through  the  sacrifice  of  him]  on  them  exousia,  privilege,  cluldren 
of  God  genesthai,  to  be,  be  born,  or,  become ;  to  those  believing 
in,  or,  on,  the  name  of  him  :  Rheims,  .  .  .  power  to  be  made 
the  sons  of  God:  E.  V.,  power  (Margin,  or,  privilege)  to  become 
the  sons  of  God :  v.  13  ;  Gr.,  Which  not  of  bloods,  not  at  all  of  de- 
sire of  flesh,  [carnal  desire,]  not  at  all  of  desire  of  man,  but  of  God 
were  boi'n.  [Here,  also,  the  Pharisees  are  told,  that  their  being 
children  of  Abraham  will  not  give  them  resuiTection,]  John  1 :  36 ; 
Gr.,  .  .  .  Behold,  the  amnos,  male  lamb,  of  God  [the  sacrifice,  vic- 
tim of  sacrifice,  provided  by  God,  as  an  atonement  for  them  who 
look  to  ahd  trust  in  the  sacrifice].  ** 

John  3:15;  Gr.,  that  every  who  believing  in  him  not  aj^olctai, 
should  be  lost,  destroyed  totally,  perish,  but  should  have  (a)  life 
eternal.  Ver.  16  ;  Gr.,  For  so  loved  God  the  world,  that  the  son 
of  him,  the  jnonoc/enc,  the  born  alone,  produced  alone,  he  gave, 
[i.  e.,  him  who  was  pre-eminently  the  son  of  God,  because  born 
without  sin,]  that  every  who  believing  in  him  not  apoletai  [see  v. 
15],  but  should  have  (a)  life  eternal.  Ver.  18  ;  Gr,,  who  believing 
in  him  not  krlnetai,  is  judged,  passed  sentence  on,  condemned ;  but 
who  not  believing,  already  Jcekritai  [the  same  verb],  is  judged, 
passed  sentence  on,  condemned.  [We  are  all  under  sentence  of 
death,  because  all  under  sin ;  and  death,  extinction,  is  the  wages, 
penalty,  of  sin  ;  and  they  only  who  believe  will  be  relieved  from 
the  full  execution  of  the  penalty,  by  being  raised  from  the  dead.] 

John  3  :  36  ;  Gr.,  Who  believing  in  the  son  hath  [for  will  have, 
present  for  future,  very  common]  (a)  life  eternal ;  but  who  want- 
ing faith,  disbelieving,  in  the  son,  not  shall  see  life  [i.  e.,  from  the 
dead],  but  the  anger  of  God  remaineth  fixed,  or,  abideth,  upon  him 
[i.  e.,  death,  the  effect  of  the  anger  of  God  against  sin,  abideth  on 
him].  John  4  :  36  ;  Gr.,  But  he  who  .  .  .  gathereth  fruit  eis,  to,  or, 
for,  (a)  life  eternal.  John  5  :  24  ;  Gr.,  .  .  .  that  who  the  word  of 
me  hearing,  and  believing  him  that  sent  me,  hath  [for.  Mill  have] 
(a)  life  eternal :  and  to,  or,  into  h'isis,  final  issue,  condemnation, 
not  cometh  [not  shall  come],  but  is  gone  away  [i.  e.,  shall  go  away] 
out  of  the  death  [the  grave]  into  the  life  [i.  e.,  shall  be  raised  to 


592  THEOLOGY    OF   THE   BIBLE. 

life  again]  :  E.  V., .  .  .  hath  everlasting  life,  and  shall  not  come 
into  condemnation.  John  5  :  25  ;  Gr.,  .  .  .  that  cometh  a  time, 
even  now  is,  when  the  dead  [dead,  without  the  article,  because  be- 
fore an  abstract  nomi,  and  we  have  had  numberless  instances  where 
the  Douay,  Rheims,  and  E.  V.,  do  not  render  the  Gi-.  article] 
will  hear  the  pho)ie,  sound,  or,  voice,  of  the  son  of  God ;  and  those 
having  heard,  or,  who  hear,  will  live  again.  Ver.  26  ;  Gr.,  For 
t'ven  as  the  Father  hath  life  in  himself,  so  edoke  [first  aorist],  he 
gave  kai^  also,  to  the  son  life  to  have  in  himself:  [i.  e.,  to  bestow 
life  from  the  dead  through  belief  in  him.]  Ver.  27;  Gr.,  And 
exousia,  privilege,  [see  margin  to  John  1  :  12,  before  given,]  gave 
to  him  also  krisis,  condemnation  [see  v.  24],  to  do,  because  (a)  son 
of  man  he  is  [i.  e.,  was,  and  will  be].  Ver.  28  ;  Gr.,  Do  not  won- 
der at  this :  that  cometh  a  time  en,  at,  which  all  those  in  the 
mntmeiois,  secure  places  where  precious  things  are  stored  up  and 
preserved,  will  hear  the  sound,  or  voice,  of  him,  v.  29 ;  Gr.,  And 
ekporeusontai,  shall  have  exit,  or,  go  out,  those  the  good  having 
done,  in  (a)  resurrection  of  life :  but  those  the  bad  having 
done,  [are]  in  (a)  resurrection  of  krisis,  condemnation,  [i.  e.,  they 
shall  not  rise;  but  the  condemnation  of  them  rises,  namely,  by 
tlieir  not  rising:  and  till  then  it  will  not  be  known  by  any  but 
God,  to  how  many,  and  whom,  death  is  the  krisis,  condemnation, 
final  issue.  See  Rom.  5  :  16, 18  ;  Heb.  6:2;  given  in  their  order. 
Observe,  reader,  that  there  is  no  stop,  not  even  a  comma,  in  the 
Greek  after 'And  ekporenso7itaV'\  The  Rheims  of  v.  29  is,  And 
they  that  have  done  good  things,  shall  come  forth  unto  the  resur- 
rection of  life  ;  but  they  that  have  done  evil,  unto  the  resurrection 
of  judgment,  [for  the  Gr.  kris%s\:  Ital.,  And  usciranno,  shall  issue, 
they  that  have  done  good  in  resurrection  of  life ;  and  they  that 
have  done  evil  in  resurrection  of  condemnation,  [for  the  Gr.  krisis]  : 
E.  v..  And  shall  come  forth ;  [with  a  semicolon,  which,  with  the 
language  used  in  the  E.  V.  of  verse  28,  makes,  all  that  are  in  the 
graves  shall  come  forth ;]  they  that  have  done  good  unto  the  res- 
urrection of  life ;  and  they  that  have  done  evil,  unto  the  resurrec- 
tion of  damnation  [for  the  Gr.  krisis]  :  The  E.  V.  using  damnation 
where  the  Rheims  uses  judgment,  and  the  Ital.  condemnation  :  and 
we  have  seen  that  Orthodoxy,  by  damnition,  means,  continuous 
eternal  infliction  of  conscious  punishment.  For  this  same  Greek 
word  krisis  in  v.  24,  the  Rheims  gives,  judgment ;  the  Ital.,  giudi- 
cio,  judgment,  sentence,  decree;  and  the  E.  V.,  condemnation. 
[For  the  meaning  of  the  Gr.  verb  krinO,  and  the  noun  /crisis  from 


THEOLOGY   OF   THE    BIBLE.  593 

thai,  verb,  see  under  1  Cor.  5  :  1,  2,  3,  4,  5,  6,]  Alforcl,  beginning 
with  V.  24,  says :  that  v.  to  and  including  v.  30,  is  an  expansion 
of  the  two  assertions  in  v.  21,  22,  "the  zuopoiei  in  v.  21  and  the 
krinel  in  v.  22 — intimately  bound  up  as  they  are  together.  There 
is  a  parallelism  in  v.  24  and  25  which  should  be  noticed  for  the 
right  understanding  of  the  words.  Who  the  word  of  me  hearing, 
in  the  one,  answers  to  oi  nekroi  shall  hear,  in  the  other.  It  is  a 
kind  of  hearing  which  awakens  to  life."  And  as  to  v.  25  he  says, 
"  This  verse  continues  to  refer  to  spiritual  awakening  from  the 
dead.  The  '  cometh  a  time  and  now  is '  is  an  expression  used  of 
those  things  which  are  to  characterize  the  spiritual  kingdom  of 
Christ,  which  was  even  now  begun  among  men,  but  not  yet 
brought,  until  the  day  of  Pentecost,  to  its  completion.  Oi  neJc- 
roi,  in  reference  to  '  out  of  death  '  in  v.  24,  '  the  spiritually  dead,' 
in  V.  28  his  call  to  awake,  in  its  widest  and  clearest  sense  ; — by 
His  own  preaching,  by  His  Apostles,  His  ministers,  &c.,  &c.  In 
all  these  He  speaks  to  the  spiritually  dead.  '  They  who  have  heard 
it,  or,  who  hear  it,  shall  live '  in  v.  25,  determines  the  v.  to  be 
spoken  of  spiritual,  not  bodily  awakening.  Those  having  heard 
are  the  persons  to  whom  the  Lord  cried  so  often,  '  who  having 
ears  to  hear,  let  him  hear : ' — the  persons  who  stand  opposed  to 
those  addressed  in  v.  40,  ye  will  not  come  to  me,  that  ye  may  have 
life."  And  this  same  sense  of  making  alive,  awakening,  i.  e.,  spiri- 
tually, he  follows  through  v.  26  and  27.  But  when  he  comes  to  v. 
28  and  29,  his  Orthodoxy  impels  him  to  the  use  of  language  no- 
where to  be  found  in  the  Bible,  '  the  general  resurrection  ; '  and  he 
says,  the  general  resvirrection  must  be  meant  in  these  verses,  be- 
cause '  they  who  have  heard,  or,  who  hear,'  is  not  given  in  them ! 
He  has  the  candour  to  tell  us,  that  Olshausen  says  this  verse  29, 
and  Acts  24  :  15,  are  the  '  only  direct  declaration  in  the  New  Tes- 
tament of  a  bodily  resurrection  of  the  unjust  as  well  as  of  the  just.' 
Alford  then  says,  "  It  is  implied  in  some  places,  e.  g.,  Mat.  10  :  28, 
and  less  plainly  in  Mat.  25  :  34  and  the  verses  following  that ;  Rev. 
20  :  5,  12  ;  and  directly  asserted  in  the  Old  Testament,  Dan.  12:2. 
In  1  Cor.  chap.  15, — as  the  object  was  to  convince  believers  in 
Christ  of  the  truth  of  the  resurrection  oi  their  bodies, — no  allusion 
is  made  to  those  who  are  not  believers."  The  words  in  Italics,  as 
well  those  given  from  Olshausen  as  those  of  Alford,  are  in  Italics 
in  Alford's  note.  Here  then  Ave  have  from  the  Orthodox  Doctor 
Olshausen,  '  that  this,  and  Acts  24 :  15,'  are  '  the  only  direct  decla- 
ration in  the  New  Testament  of  a  bodily  resurrection  of  the  unjust 
38 


594  THEOLOGY    OF    THE   BIIiLE. 

as  well  as  of  the  just.'     Well,  Doctor,  your  term  direct  seems  to 
imply  that  you  think   there    are   indirect  declarations  in  tlie  New- 
Testament  of  a  bodily  resurrection  of  the  unjust.     If  that  is  your 
meaning,  where  do  you  find  what  you  would  call  indirect  declara- 
tion of  it  ?     By  indirect^  do  you  mean  what  Alford  means  by  '  It  is 
implied  ? '     And  do  you  for  this  refer  to  the  same  passages  Alford 
refers  to  ?     Again,  Doctor,  you  say,  '  that  this  and  Acts  24  :  15  are 
'  the  only  direct  declaration  in  the  New  Testament  of  a  hodily  res- 
urrection of  the  unjust.''     Do  you  mean  that  we  shall  undei-stand 
you  to  say,  that  there  is  some  such  declaration  in  the  Old  Testa- 
ment, direct  or  indirect  ?  If  you  do,  do  you  rely,  as  does  Alford,  on 
Dan.  12  :  2  ?     And  do  you  say,  as  does  Alford,  that  the  resurrec- 
tion of  the  unjust  is  there  directly  asserted  ?     Do  you,  as  does  he, 
and  other  Orthodoxists,  read  all  for  tnany  in  that  verse*,  and  read 
the  rest  of  that  verse  to  suit  your  word  all  f     Did  you  or  Alford 
ever  read  the  Old  Testament  in  the   original  ?     If  you  had  done 
that^  instead  of  expending  so  much  labour,  and  so  much  of  what 
you  and  he,  no  doubt,  think  to  be  learning^  in  attempts  to  chisel 
and  square  Scripture  to  a  theory,  and  that  a  theory  prepared  to 
your  liand  by  tlie  Romish   church,  you  would  have  learned,  that 
the  Old  Testament  is  full  of  direct  declarations  that  the  unjust 
will  not  be  raised  from  the  dead.     And  that  would  have  taught 
yon,  that  your  reading  all  for  many  in  Dan.  12:2,  and  your  read- 
^  ing  the  rest  of  that  verse  so  as  to  suit  your  word  all  and  to  suit 
\  your  theory,  is  a  boldness  of  interpretation  which  you  might  not 
\have  been  willing  to  exhibit.     You  would  hardly  have  had  the 
boldness  to  attempt,  by  such  a  reading  as  you  give  that  verse,  to 
/make  it  contradict  all  Scripture.     Is  it  that  you  Doctors,  and  all 
I  Orthodoxists,  are  so   inflexibly  bent  on  immortal-soulism  and  the 
1  resurrection  of  the  unjust  to  eternal  conscious  misery,  that  you 
1  insist  on  reading  this  verse  Dan.  12  :  2  in  the  way  you  read  it? 
\  Do  you  really,  from  a  single  passage  in  the  Old  Testament,  and 
'  that  from  the  way  in  which  you  would  have  us  read  it,  mean  to 
say  that  the  Old  Testament  teaches  the  resurrection  of  the  unjust, 
and  that  to  eternal  conscious  suffering  ?    Again,  Doct.  Olshausen, 
what  do  you  mean  by  '  bodily  resurrection  of  the  unjust  ? '   There 
:  is  no  such  language  in  the  Bible  as  the  resurrection  of  the  body. 
i  Of  course  your  language  '  bodily  resurrection'  is  used  to  matcli 
'your  immortal-soulism. 

Alford  does  not  tell  us  whether  Olshausen  reads  the  15th  chap, 
of  1  Cor.   as  he  Alford  does.     Very  likely  he  does ;  for  I  heard, 


THEOLOGY    OF   THE   BIBLE.  595 

very  lately,  a  distinguished  Orthodox  D.  D.  (with  wlioni  I  had 
never  before  conversed)  say,  that  Paul's  argument  in  that  chap, 
was  not  an  argument  on  the  general  subject  of  resurrection,  but 
only  an  argument  to  prove  that  the  just  would  be  raised  ! 

I  now  repeat  what  Alford  says  of  that  chapter:  ""The  ob- 
ject was  to  convince  believers  i?i  Christ  of  the  truth  of  the  re- 
surrection of  their  bodies, — no  allusion  is  made  to  those  who  are 
not  believers,"  Italicising  the  words  above  Italicised. 

The  overwhelming  argument  of  the  logical  Paul  in  that  chap., 
both  for  the  resurrection  of  the  just  and  the  non-resurrection  of 
the  unjust  must  be  got  rid  of  by  Orthodoxy  in  some  way  or  other. 
When  we  come  to  that  chap,  we  shall  see  the  puerility  of  the 
eftbrt  made  to  evade  it.  And  when  we  come  to  Acts  24  :  15,  we 
shall  see  that  the  eftort  made  to  derive  the  notion  of  the  resurrec- 
tion of  the  unjust  from  that  verse  is  equally  puerile.  And  equally 
so  is  the  eifort  to  derive  that  notion  from  John  5  :  29,  given  above. 
It  is  well  for  us,  reader,  thus  to  have  driven  Orthodoxy  to  its 
cover,  its  fancied  but  easily  penetrated  fastness :  well  for  us  thus 
to  have  learned  that  on  these  two  verses  last  mentioned,  and  in  the 
face  of  all  Scripture  as  we  have  now  learned  it  from  the  originals. 
Orthodoxy  builds  its  erroneous  theory :  attempting,  indeed,  to 
bolster  it  by  a  bold  mis-reading  of  Dan,  12:2,  and  an  utter  mis- 
conception, or  misteaching,  as  to  the  scope  of  Paul's  ai'gument  in 
the  loth  chap,  of  first  Corinthians. 

We  now  proceed  witl;i  John. 

John  6  :  35  ;  Gr.,  .  . .  I  am  that  bread  tes,  of  that,  or,  the,  life. 
Ver.  39  ;  Gr.,  .  .  .  that  every  which,  or,  whom,  he  hath  [including 
also,  shall  have]  given  to  me,  not  apoleso,  should  I  lose,  ek,  out  of, 
it,  but  anasteso,  should  raise  up,  it  en,  at,  the  last  day.  Ver.  40  ; 
Gr.,  .  .  .  that  every  who  beholding,  or,  pondering,  the  son,  and  be- 
lieving in  him  may  have  (a)  life  eternal ;  and  anasteso  [the  same 
word  used  in  v.  39],  should  raise  up  him  I  at  the  last  day  [i.  e., 
that  the  sacrifice  of  him  as  an  atonement,  and  his  resurrection, 
should  have  the  efiect  of  giving  a  life  etei-nal  from  the  dead  to  all 
those  who  should  believe  in  him].  Ver.  48 ;  Gr.,  I  ain  that  bread 
tes,  of  that,  or,  the,  life  [i.  e.,  emphatically,  that,  or,  the,  life  from 
the  dead :  the  Christ  had  nothing  to  do  with  giving  this  life,  or 
taking  it  away.]  Ver.  49  ;  Gr.,  The  fathers  of  you  ate  the  manna 
in  the  wilderness,  and  died.  Ver.  50  ;  Gr.,  This  is  that  bread  which 
out  of  the  heaven  coming  down,  that  any  one  of  it  may  eat,  and 
may  not  die:  [i.  e.,  not  die   eternally, — for  ever.]     Ver.  51;  Gr., 


'^^^  THEOLOGY   OF   THE   BIBLE. 

I  am  that  bread  wMcli  zdn,  [from  zab,  defined  living  by,  living  ;] 
living  by,  which  out  of  the  heaven  descended  :  if  any  one  eat  of 
this  bread,  ztsetai,  he  will  live  again,  [see  Job  14:  14,  p.  278,  un- 
der John  12  :  25, j  for  ever :  Am,  yea,  that  bread  which  I  shall  bestow 
[by  his  death  and  resurrection]  the  flesh  of  me  is  [i.  e.  his  living  flesh, 
— his  life],  which  I  shall  bestow  hiiper^  for  the  good  of,  in  behalf 
of,  the  of  the  Avorld  life.  Ver.  53  ;  Gr.,  said  therefore  to  them  [the 
Jews]  Jesus, ...  if  not,  or,  unless,  ye  eat  the  flesh  of  the  son  of  the 
man,  and  drink  of  him  the  blood,  not  echete,  [from  ecAo,  defined, 
to  have ;  to  hold  ;  to  have  power  over  ;  to  give  rise  to  ;  to  cause ; 
to  produce,]  not  give  ye  rise  to  (a)  life  ew,  in,  or,  as  to,  yourselves : 
[If  we  take  have,  and  render,  not  have  ye,  it  will  be  present  for 
future,  ye  will  not  have  (a)  life,  &c.,  i.  e.,  from  the  grave.]  Ver. 
54 ;  Gr.,  Who  eating  of  me  the  flesh,  and  drinking  of  me  the  blood, 
hath  [for,  will  have]  (a)  life  eternal,  Icai,  yea,  anasteso  [the  same 
word  used  in  v.  39,]  I  should  raise  up  him  at  the  last  day.  Ver.  57 ; 
Gr.,  Just  as  apesteile,  hath  apostled, — sent — me  that  living  Father, 
and  I  live  dia,  through,  by  means  of,  that  Father,  hai,  even,  who 
eating  me,  kai,  also,  he  zesetai,  will  live  again,  dia,  through,  by 
means  of,  me.  Ver.  58;  Gr.,  .  .  .  who  eating  this  bread,  will  live 
again,  for  ever.  Ver.  68  ;  Gr.,  Lord  .  .  .  ?  Words  of  (a)  life  eter- 
nal thou  hast. 

John  8  :  21  ;  said  then palin,  again,  to  them  Jesus:  I  hupago, 
am  brought  down,  or,  under,  and  ye  will  seek,  or,  search  for,  me, 
and  en,  in,  or,  through,  the  sin,  of  you  you  will  die  [i.  e.,  eternally] : 
where  I  hupago  you  cannot  come.  8:51;  Gr.,  ...  if  any  one  my 
word  observe,  death  he  will  not  see,  [experience],  eternally:  [i.  e., 
he  will  not  see  that  death  which  will  be  eternal, — for  ever :  the 
opposite  of  which  has  been  before  given, '  I  shovild  raise  up  him  at 
the  last  day']  :  The  Rheims  in  8  :  51  is,  he  shall  not  see  death  for 
ever :  Lat.,  the  same :  Ital.,  he  shall  never  see  for  eternal  the 
death:  E.  V.,  he  shall  never  see  death, 

John  10 :  27 ;  Gr.,  Those  sheep  which  mine,  the  voice  of  me 
hear,  and  I  know  them,  and  they  follow,  or,  obey,  me  :  v.  28 ;  Gr., 
And  I  (a)  life  eternal  bestow  on  them  ;  [according  to  Orthodoxy 
the  Christ  bestows  a  life  eternal  on  the  wicked  dead  also,  a  life  of 
eternal  conscious  misery ;]  and  tiiey  not  apolontai  will  be  lost,  to- 
tally destroyed,  pei*ish,  for  ever :  Rh.,  [for  Rheims,]  and  they 
sh'all  not  perish  for  ever :  Lat.  the  same  :  Ital.,  and  never  for  eter- 
nal shall  they  perish,  or,  be  cast  away,  or,  die  [i.  e.,  they  shall  not 
die  for  ever, — eternally] :  E.  V,,  and  they  shall  never  perish. 


THEOLOGY   OF   THE   BIJiLE.  597 

John  11 :  14;  Gr.,  Then  therefore  said  to  them  Jesus  in  frank- 
ness :  Lazarus  is  dead.  Ver.  23 ;  Gr.,  Saith  to  her  Jesus :  will 
stand  up  again,  or,  rise  again,  the  brother  of  thee.  Ver.  24  ;  Gr., 
Saith  to  hini  Martha :  I  knew  he  should  stand  up  again  €7i,  through, 
by  means  of,  the  resurrection  at  the  last  day.  Ver.  25 ;  Gr.,  Said 
to  her  Jesus  :  I  am  the  resurrection  and  the  life  :  who  believing  in 
me,  though  he  die,  zesetai,  he  will  live  again.  [As  plain  a  decla- 
ration as  could  well  be  made,  that  it  will  be  they  who  believe  in 
him  that  will  be  raised  to  life  again.  What  life  does  the  Christ 
mean  when  he  says, '  I  am  the  life  f ']  Ver,  26  ;  Gr.,  and  every  who 
living  and  believing  in  me  will  not  die  eternally:  Rh.,  shall 
not  die  for  ever  :  Lat.,  the  same :  Ital.,  never  shall  die  for  eternal : 
E.  v.,  shall  never  die  ! 

[The  Episcopal  burial  service  begins  with  the  verses  25  and  26, 
as  they  are  given  in  the  E.  V.,  'I  am  the  resurrection  and  the  life, 
. .  .  shall  never  die.  But  in  the  last  section  of  the  same  service  we 
have  these  same  two  verses  again,  thus :  O  merciful  God,  the  Fa- 
ther of  our  Lord  Jesus  Christ,  who  is  the  resurrection  and  the  life ; 
in  whom  Avhosoever  believeth,  shall  live,  though  he  die ;  and  who- 
soever liveth,  and  believeth  in  him,  shall  not  die  eternally.  This 
last  is  right :  '  shall  never  die  '  is  wrong.] 

John  11:39;  E.  V.,  .  .  .  the  sister  of  him  that  was  dead.  [Or- 
thodoxy says  no  one  dies ;  that  it  is  only  the  body  that  dies.  And 
I  actually  heard  one  of  our  Supreme  Court  Judges,  a  good  church- 
man, who  had  taken  for  granted  that  the  Orthodox  system  was 
right,  in  pronouncing  sentence  of  death,  use  these  words,  *  that  you 
be  hanged  by  the  neck  till  your  body  be  dead.'  The  Judge  had 
no  law  precedent  for  such  language.  But  no  doubt  he  felt  sure 
that  the  language  always  used  on  such  occasions,  'till  you  be  dead,' 
was  wrong :  that  no  other  language  than  that  used  by  him  could 
be  right  according  to  the  system  taught  by  the  Church  ;  which  he 
had  implicitly  adopted,  as  shewn  by  the  words  he  used.  If  he 
had  been  as  familiar  with  Scripture  as  he  ought  to  have  been,  he 
would  not  have  made  his  supposed  correction  of  the  usual  lan- 
guage ;  for  he  would  have  seen  that  it  would  be  a  correction  of 
the  language  of  the  Bible  writers  also ;  and  he  would  perhaps 
have  thought  they  were  as  capable  of  using  correct  language  as  he.] 

John  11 :  41 ;  Gr.,  .  .  .  where  the  lying  dead  was  laid:  E,  V., 
where  the  dead  was  laid.  Ver.  44 ;  Gr.,  And  came  forth  the  lying- 
dead  :  Rh.,  he  that  had  been  dead  came  forth :  E.  V.,  And  he 
that  was  dead  came  forth. 


598  THEOLOGY    OF   THE   BIBLE. 

John  12 :  17 ;  Gr., .  .  .  whea  the  Lazarus  he  called  out  of  the 
mnemeion,  and  awakened  him  eA;  nekron,  from  among  dead.  John 
12  :  25  ;  see  p.  278.  John  12  :  46  ;  Gr,, .  .  .  that  every  who  believ- 
ing in  me,  in  that  darkness  [for,  the  grave,  as  we  have  seen]  should 
not  remain  fixed,  or,  abide.  Ver.  48 ;  Gr.,  Who  rejecting,  or,  re- 
fusing his  assent  to,  me,  and  not  taking  the  words  of  me,  hath  that 
[for,  that  which]  krinonta,  [from  krino,  whence  krisis,^  con- 
demning, him ;  the  word  which  1  have  spoken,  that  krinei,  will 
condemn  him  at  the  last  day.  John  13  :  1  ;  Gr.,  .  .  .  knowing 
Jesus  that  was  come  of  him  the  hour  that  he  should  pass  out  of 
this  world  [by  death]  2)ws,  for,  with  regard  to,  or,  according  to, 
the  Father.  14:  3  ;  Gr.,  And  if,  or.  But  though,  I  go  forth,  or, 
encounter,  and  shall  get  ready  for  you  topo?i,  a  site,  tract  of  coun- 
try, region,  [where  ?  a  restored,  repaired,  renewed,  earth  ;]  again 
I  come  [wherefrom  ?],  and  shall  adjoin  you  to  myself;  that  where 
be, — exist — I,  kal,  also,  you  may  be, — exist.  Ver.  6  ;  Gr.,  Saith 
to  him  Jesus  :  I  am  the  way,  and  the  truth,  and  the  life.  14  :  18  ; 
Gr.,  I  shall  not  leave  you  orphans  :  I  come  [for,  shall  come]  to  you. 

14  :  19  ;  Gr.,  Yet  a  little,  and  the  world  me  no  longer  theorei,  shall 
behold:  you,  but,  or,  indeed  theoreite,  ponder,  me  :  because  I  live, 
[for,  shall  live]  also  you  shall  live.  [He  is  speaking  to  believers ; 
they  will  be  accounted  just,  in  consequence  of  faith  in  him.]    John 

15  :  6 ;  Gr.,  If  any  one  remain  not  fixed,  or,  abide  not,  in  me,  he  is 
cast  as  the  twig,  or,  branch,  of  vine,  and  is  dried :  and  they  [im- 
personal] gather  them,  and  into  fire  cast  them,  atid  they  are  burned 
[i.  e.,  burned  up,  consumed]. 

John  16  :  8,  9,  10,  11,  see  p.  479,  480. 

John  17  :  2,  3,  see  p.  280. 

John  17  :  11 ;  Gr.,  And  not  longer  I  be  in  the  world,  kai,  but, 
these  in  the  world  be,  and  I  j)ros,  for,  or,  in  regard  to,  or,  on  ac- 
count of,  thee  erchomai,  go.  Ver.  12;  Gr.,  Since  emen,  I  existed, 
— ^lived — with  them  in  the  world  I  guarded,  or,  kept,  them  en^ 
through,  the  name  of  thee  :  whom  thou  hast  given  to  me  I  have 
guarded,  or,  watched,  and  no  one  of  them  apblete^  is  lost,  destroy- 
ed totally,  perished,  except  that  son  of  the  apoleia,  the  loss,  per- 
dition, destruction. 

John  18:9;  Gr.,  That  might  be  fulfilled  the  logos,  word,  which 
he  spake  :  "  That  whom  thou  hast  given  to  me  not  apolesa,  have 
I  lost,  of  them  one."  [We  have  seen  that  there  would  be  no  re- 
surrection of  any  one  if  the  Christ  had  not  died  and  been  raised 
from  the  dead.     So  that  all  who  will  be  raised  are  raised  through 


THEOLOGY   OF   THE   BIBLE.  599 

Christ,  and  so,  given  to  him.]  John  20  :  17  ;  Gr.,  .  .  .  for  not  yet 
anabebeka^  have  I  embarked  pros,  with  regard  to,  or,  towards,  or, 
conformably  to,  the  Father  of  me  ...  I  embark  jtj/'os  the  Father  of 
me  and  the  Father  of  you,  both  God  of  me  and  God  of  yov; :  [em- 
barJc  is  the  same  figure  afterwards  used  by  Paul,  where  he  speaks 
of  his  death  as  an  embarkation  ;  see  Philipp.  1 :  23,  given  in  its 
order.] 

John  20:  31,  see  p.  282. 

John  21  :  14  ;  Gr.,  This  already  thirdly  ephaneroihe,  was  shown, 
Jesus  to  the  disciples  of  him  having  been  awakened  eh  nekron,  [i.  e., 
Jesus  was  shown  to  his  disciples  as  having  been  awakened,  &c. 
See  Mat.  27  :  53,  given  in  its  place] :  Lat.,  was  shown :  Ital.,  was 
shown,  to  his  disciples,  (after  that)  he  was  raised  from  the  dead  : 
Rh.,  that  Jesus  was  manifested  to  his  disciples,  (after)  he  was  risen 
fi'om  the  dead:  E.  V.,  that  Jesus  shewed  himself  to  his  disciples 
(after)  that  he  was  risen  from  the  dead  :  [The  Gr.  and  all  the  above 
three  versions,  give  the  passive,  was,  &c.] 

Acts  2  :  26  ;  Gr.,  .  .  .  the  flesh  of  me  [i.  e.,  E,  the  same  as,  the 
psuehe  of  me,  i.  e.,  me,  E.  V.,  my  soul,  in  the  next  verse;  the  flesh 
of  me,  and,  the  psuehe  of  me,  being  each  put  by  Synecd.  for  I,  me,] 
shall  lie  down  to  rest  in  hope :  [i.  e.,  I,  in  the  article  of  death, — 
when  about  to  die, — to  lie  down  to  rest — will  do  so  in  the  hope 
that  I  shall  be  raised  to  life  again.] 

Acts  2  :  27,  31 ;  see  p.  283. 

Acts  4:2;  Gr.,  Being  exercised  by  reason  of  their  teaching 
the  people  and  katangellein,  angelling,  announcing,  en,  through, 
Jesus  that  standing  up  again  which  eh  nekron :  Lat.,  ...  in 
Jesus  (a)  resurrection  ex,  out  of,  dead :  Ital.,  and  foretold,  or, 
declared,  in  Jesus  the  resurrection  of  the  dead  [i.  e.,  of  dead : 
we  have  had  numberless  instances  where  the  E.  V.  does  not 
render  the  Ital.,  article]  :  Rh,,  and  preached,  in  Jesus  the  resur- 
rection from  the  dead  [i.  e.,  they  preached,  that  in  Jesus  was  the 
resurrection  from  the  dead] :  E.  V.,  and  preached  through  Jesus 
the  resurrection  from  the  dead  [i.  e.,  they  preached,  that  throiigh 
Jesus  was  (i.  e.,  would  be)  the  resurrection  from  the  dead  :  that 
through  hira  only,  i.  e.,  through  belief  in  him  would  any  one  be 
raised  to  life  from  the  dead.  Read  again  the  Gr.  of  the  verse. 
Orthodoxy  reads  this  verse  thus  :  that  through  Jesus  they  jDreach- 
ed  the  resurrection  of  all  the  dead !  Whately,  p.  229,  uses  correct 
language,  "  to  embrace  by  faith  the  oflfer  of  salvation  through 
Christ'']. 


600  THEOLOGY   OF   THE   BIBLE. 

Acts  9  :  40 :  see  p.  286 :  add,  E.  V.,  and  she  opened  her  eyes, 
&c.  Acts  10:  40;  Gr.,  Him  God  raised  the  third  day,  and  pre- 
sented him  visible  to  be :  Lat.,  and  showed  him  apparent  to  be 
made  :  Ital.,  caused  that  he  was  manifested  :  Rh.,  and  gave  him  to 
be  made  manifest :  E.  V.,  Him, .  .  ,  and  shewed  him  openly. 

Acts  13  :  36  ;  Gr.,  For  David,  indeed, .  .  .  ekohntthe^  was  laid 
down  to  rest,  or,  died,  and  was  put  to  the  fathers  of  him,  and  elde, 
saw,  or,  knew,  dlaphthoran,  vitiation :  v.  37 ;  Gr.,  Whom,  but, , 
God  raised  up,  [see  10  :  40,]  not  eide  vitiation  :  Ital.,  not  sav/  cor- 
ruption :  Lat.,  not  saw  corruption  :  Rh.,  and  E.V.,  saw  no  corrup- 
tion. Acts  17  :  18  ;  Gr.,  ...  of  foreign  daimonion,  demons,  divin- 
ities, tutelary  genii,  he  [Paul]  seemeth  katangeleus,  angel,  mes- 
senger, to  be  ;  because  Jesus  and  the  resurrection  [and  resurrec- 
tion, without  our  article,  because  resurrection  is  here  used  ab- 
stractly ;  but  the  here  does  no  harm]  to  them  euengelizeto,  he  good 
angeled,  announced  the  good  news  of:  [This  good  news  was,  res- 
urrection through  belief  in  the  Chi'ist] :  Lat.,  of  new  daemonio- 
i-u7n,  good  genii,  good  angels :  [so  defined]  :  Ital.,  ...  a  foreteller, 
or,  prophet,  of  gods  strange  :  Rh,,  a  setter  forth  of  new  gods;  be- 
cause he  preached  to  them  Jesus  and  the  resurrection :  E.  V.,  the 
same  except  strange  instead  of  new.  Acts  17  :  30 ;  E.  V.,  .  .  .  but 
now  [God]  commandeth  all  men  everywhere  to  repent :  v,  31 ; 
Gr.,  on  this  account  estesen  [1st  aorist  active],  he  set,  day  en,  at, 
or,  in,  which  he  is  about  krinein,  to  discriminate,  cull,  the  habita- 
ble globe  en,  by  means  of,  diJcaiosune,  justice,  [justness],  rectitude 
of  character,  or,  practice  of  rectitude,  eii,  in,  or,  by  means  of,  (a) 
man  Ao,  ablative  o(  hos,  with  whom,  ui'ise,  he  conversed  familiarly; 
belief  paraschon,  offering,  or,  holding  near,  to  all ;  having  raised 
him  ek  nekron  :  [i.  e.,  by  having  raised  him  from  among  dead : 
orise  is  from  orizo,  which  Donnegan  says  means  the  same  as  oari- 
z6,  which  he  and  the  other  Lexicons  define,  to  converse  familiarly 
with  :  it  may  also  be  from  orizo,  defined,  to  separate,  appoint :  we 
might  take  this  if  the  Gi'.  had  used  hon,  the  accusative  of  hos,  in- 
stead of  ho  /  and  might  then  render,  whom  he  separated,  or,  ap- 
pointed] :  the  Lat.  uses  the  ablative,  and  gives,  ...  (a)  man  in 
quo,  in  whom,  statuit,  he  ordained,  or,  offered  ;  faith  ofieriug  to 
all,  awaking  him  from  dead.  The  Ital.  is,  .  .  .  through  (that)  man 
whom  he  hath  stab'dito,  established,  deputed,  (of  which)  he  hath 
given  credit,  or,  made  faith,  to  all,  having  him  raised  from  the 
dead  :  Rh.,  ...  by  the  man  whom  he  hath  appointed,  giving  faith 
to  all,  by  raising  him  up  from  the  dead :  E.  V.,  ...  by  (that)  man 


THEOLOGY    OF   THE    BIBLE.  601 

whom  he  hath  ordained  (\\^hereof )  he  hath  given  assurance  nnto 
all  (men),  in  that  he  hath  raised  him  from  the  dead.  [The  E.  V., 
by  its  insertion  of  tohereqf  and  the  rest  of  its  verse  destroys  the 
sense  of  it.  I  think,  '  with  whom  he  conversed  familiarly  '  is  lan- 
guage which  accords  with  some  sayings  of  the  Christ.  And  we 
have,  'the  breath  of  holiness  saith,' — R,h.  and  E.  V.,  the  Holy 
Ghost  saith.     And  we  have,  frequently,  Jehovah  saith,  &c  ] 

Acts  17:  32;  Gr.,  Hearing,  but,  resurrection  nelcron,  of  dead, 
some  indeed  mocked :  Rh.,  ...  of  the  resurrection  of  the  dead : 
E.  Y.,  the  same.  Acts  20 :  28  ;  Gr.,  ...  to  pasture,  or,  tend,  the 
church  of  God,  which  ^^^fi^poicsato,  he  (God)  hath  acquired,  pro- 
cured, diet,  by  means  of,  his  own  blood:  [i.  e,,  by  means  of  the 
sacrifice  and  death  of  his  son, — his  anointed  son,  here  designated 
by  '  his  own  blood,'  as  his  instrument  for  that  purpose.] 

Acts  23  :  6  ;  Gr.,  Perceiving  but  Paul  that  the  one  part  is  of 
Sadducees,  but  the  other  of  Pharisees,  he  cried  out  in  the  council : 
Men  brothers,  I  Pharisee  am,  son  of  Pharisee :  peri,  concerning,  (a) 
hope  kai,  but,  or,  and,  of  (a)  resurrection  nelcron,  of  dead,  I  krina- 
mat,  am  criticised,  or,  judged  :  Rh.,  concerning  the  hoi^e  and  res- 
urrection of  the  dead  I  am  called  in  question :  E.  V.,  the  same, 
except  of  instead  of  concerning.  Ver.  7  ;  Gr.,  And  this  of  [for, 
by]  him  being  spoken,  there  became  stasis,  (a)  discord,  dissension, 
of  the  Pharisees  and  the  Saducees,  and  was  split  the  crowd.  Ver. 
9  ;  E.  V".,  And  there  arose  a  great  cry :  and  the  scribes  (that  Avere) 
of  the  Pharisees'  part  arose,  and  strove,  saying.  We  find  no  evil  in 
this  man.  [We  thus  see  that  what  Paul  said  in  Acts  23:6  had  the 
effect  to  produce  a  difference  of  feeling  and  opinion  in  the  Phari- 
sees towards  him ;  and  he  was  taken  away  unharmed  :  the  Phari- 
sees being,  for  the  time,  satisfied  with  his  words  :  they  no  doubt 
understood  from  his  words  that  his  doctrine  of  resurrection  Avas 
the  same  as  theirs.] 

Now  in  chap.  24  :  20,  21,  Paul,  in  giving  to  Felix  an  account 
of  what  passed  in  the  council,  says,  v.  20,  Gr.,  or  let  tliese  them- 
selves say,  whether  any  they  found  in  me  offence,  standing  me  in 
the  council,  v.  21,  Whether  of  this  one  phone,  word,  or,  speecli, 
which  I  vociferated,  standing  en,  among,  them :  That  peri,  con- 
cerning, (a)  resurrection  ne/crdn,  of  dead,  I  krinomai:  Rh.,  Except 
it  be  for  this  one  voice  only,  that  I  cried  standing  among  them, 
concerning  the  resurrection  of  the  dead  am  I  judged :  E.  V.,  .  .  . 
the  resurrection  of  the  dead. 

We  now  have  from  Paul,  in  23  :  6,  the  Avords  '  (a)  hope  of  (a) 


602  THEOLOGY    OF    THE   BIBLE. 

resurrection  of  dead;'  and  in  24  :  21  these  words,  'of  (a)  resurrec- 
tion of  dead.'  By  his  words  in  24  :  21  he  means,  of  course,  just 
what  he  means  by  his  words  in  23  :  6.  Now  between  these  two 
verses  we  have  the  two  verses  Acts  24 :  14,  15,  this  v.  15  being  one 
of  the  two  verses  which  Olshausen  as  before  seen,  imagines  to  con- 
tain a  direct  declaration  of  the  resurrection  of  the  unjust.  We  are 
now  prepared  to  learn  what  Paul  means  in  tliese  two  verses  Acts 
24 :  14, 15  :  v,  14,  Gr.,  I  acknowledge,  however,  this  to  thee  [Felix], 
tliat  hata,  after,  or,  according  to,  the  way  which  they  count  sect, 
so  I  serve  to  the  paternal  God,  believing  all  those  [things]  kata^ 
the  law,  and  by  the  prophets  written:  v.  15,  (A)  hope  having  in 
God ;  [What  hope  ?  Of  course  the  same  hope  he  had  expressed  be- 
fore the  council,  in  23  :  6,  (a)  hope  of  (a)  resurrection  of  dead;  and 
the  same  hope  which  he  expresses  more  shortly  in  24  :  21  by,  '  of 
(a)  resurrection  of  dead  I  hrinomaV^^  In  24:  15,  after  his  words, 
'  (A)  hope  having  in  God,'  Paul  does  not  repeat  in  words  what  his 
hope  was :  it  was  not  at  all  necessary  that  he  should  do  so,  he 
having  before  said  what  his  hope  was.  He  therefore,  after  his  words 
'  A  hope  having  in  God,'  leaves  understood  what  his  hope  was, 
namely,  the  same  hope  he  had  before  exj)ressed — '  of  a  resurrection 
of  dead.'  The  Gr.  word  for  such  leaving  to  be  understood  is  elleip- 
sis,  defined,  a  leaving  behind,  a  leaving  to  be  understood  some- 
thing that  is  necessary  to  complete  the  sense  :  we  call  it  ellipsis. 
This  verse,  therefore,  is  to  be  read  and  understood  just  as  it  would 
be  if  Paul  had  not  left  an  ellipsis,  but  had  spoken  thus :  A  hope 
having  in  God  of  a  resurrection  of  dead  ;  the  verse  then  proceeds, 
hen  [the  relative  pronoun  in  the  accusative  feminine,  agreeing  with 
anastasin  in  the  verse,  and  which  two  words  are  therefore  to  go 
together]  hen  anastasin,  which  resurrection  [what  resurrection  ? 
Certainly  the  resurrection  before  mentioned, — a  resurrection  of 
dead]  even  these  themselves  [the  Pharisees]  expect  to  be  about  to 
be, — expect  will  be — of  just  te,  indeed,  Jcai^  but,  ox",  also,  of  unjust. 
And  when  called  before  Agrippa  to  answer  the  same  accusation 
as  to  his  doctrine  of  resurrection,  Paul  says,  Acts  26  :  4,  5,  6,  7,  8; 
V.  4,  E.  v.,  My  manner  of  life  from  my  youth,  which  was  at  the 
first  among  mine  own  nation  at  Jerusalem,  know  all  the  Jews ;  v. 
5  ;  E.  v.,  which  knew  me  from  the  beginning,  (if  they  would  tes- 
tify) that,  after  the  most  straitest  sect  of  our  religion,  I  lived  a 
Pharisee.  Ver.  6;  Gr.,  And  now  concerning  (a)  hope  of  the  to 
the  fathers  promise  made  by  God  I  stood  criticised,  or,  judged  : 
V.  7  ;  E.   v.,  Unto  which   (promise)  our  twelve  tribes,  instantly 


THEOLOGY   OF   TUE   BIBLE.  603 

serving  (God)  day  and  night,  liope  to  come ;  for  which  hope's 
sake,  King  Agrippa,  I  am  accused  of  the  Jews.  Ver.  8 ;  Gr.,  Why 
incredible  krinetai,  is  judged,  by  you,  that  God  neJcrous,  dead,  will 
raise  '?  Rheims,  and  E.  V.,  that  God  should  raise  the  dead  ?  [Ob- 
serve, that  there  is  an  ellipsis  in  26  :  6  ;  Paul  does  not  there  state 
what  his  hope  is]. 

The  Lat.  in  Acts  24  :  15  is,  (A)  hope  having  in  God  (ellipsis,  of 
a  resurrection  of  dead),  quam  (accusative,  agreeing  with  resurrec- 
tionem  in  the  verse),  which  resurrection  even  these  themselves  ex- 
pect to  be  about  to  be  of  just,  et,  also,  even,  of  iinjust :  Rh., .  .  . 
look  for,  in  place  of  exjDect:  Ital.,  as  of  just,  so  of  unjust,  the  which 
[i.  e.,  of  unjust]  they  likewise  expect :  E.  V.,  And  have  hope  toward 
God,  which  they  themselves  alloio,  that  there  shall  be  a  resurrec- 
tion of  the  dead,  both  of  the  just  and  unjust.  [This  E.  V.  verse 
is  at  once  condemned  by  its  use  of  the  word  allow  instead  of  expect^ 
and  its  use  of '  of  the  dead,'  instead  of  '  of  dead.'  And  we  have 
only  to  give,  for  the  Gr.  Jcai^  but^  which  the  Ital.,  and  E.V.,  so  often 
give  for  it,  and  the  verse  is  still  more  plain.  And  the  Ital.  of  the 
V.  is  perfectly  plain :  and  the  Lat.  of  it  sufficiently  so.  Why  did 
not  the  E.  V.  here  follow  the  Ital.,  which  it  follows  so  frequently  ?] 
We  now  read  again  the  Gr.  verse  with  the  ellipsis  filled :  (A)  hope 
having  in  God  of  (a)  resurrection  of  dead,  which  resurrection  [of 
dead]  even  these  themselves  expect  to  be  about  to  be  of  dead,  of 
just  indeed,  but,  or,  also,  of  unjust:  [i.  e.,  the  Pharisees  expected 
a  resurrection  of  dead,  &c.]  We  now  see  why  James's  Ecclesias- 
tics used  the  word  allow,  instead  of  expect,  which  even  the  three 
other  versions  use ;  the  Rheims,  looh  for,  being  equivalent  to  the 
Lat.  and  Ital.  expect.  By  not  filling  the  ellipsis, — not  being  willing 
to  have  '  of  a  resurrection  of  dead  '  expressed  or  taken  as  under- 
stood, they  would  have  Paul  say,  he  had  a  hope  in  God  (E.  V., 
Tiope  toward  God)  of  a  resurrection  of  all  the  dead,  itnjust  as  well 
as  just.  They  thus  make  the  whole  verse  to  be  governed  and  con- 
trolled by  the  first  word  in  the  verse,  the  Gr.  (A)  hope  having. 
Hence  they  could  not  say.  And  have  hope  toward  God  which  they 
(the  Pharisees)  also  expect ;  to  expect  hope  being  absurd  language. 
Therefore,  instead  of  the  true  word,  expect,  they  substitute  the 
word  allow.  But  it  is  plain  from  the  two  verses,  14  and  15,  and 
the  subject  on  which  Paul  was  speaking,  namely,  resuiTcction  of 
dead,  that  the  absurd  idea,  that  Paul  hoped  in  God  for  the  resur- 
rection of  the  unjust  as  well  as  of  the  just,  was  not  the  idea 
that  governed  the  words  Paul  used  in  the  subsequent  part  of  v. 


604  THEOLOGY   OF  THE   BIBLE. 

.  15  ;  tsut  that  the  governing  idea  was,  as  shown  in  v.  14,  such  a 
resurrection  as  the  fathers  believed  in,  namely,  that  resurrection 
which  hata,  after,  or,  according  to,  the  law  and  by  the  prophets 
written.  And  the  language  at  the  end  of  v.  14  necessarily  gives 
to  the  words  with  which  v.  15  begins  the  meaning, — such  a  hope 
on  the  subject  of  resurrection  as  the  law  and  the  prophets  tauG;ht, 
and  as,  consequently,  the  fathers  believed  in,  namely,  a  resurrec- 
tion of  the  just,  and  of  them  only  :  and  we  have  seen,  reader,  that 
no  other  resurrection  is  taught  in  the  law  or  by  the  prophets. 

In  V.  15,  as  the  reader  has  observed,  I  have  put  together  the 
relative  pronoun  Am,  which  (in  the  accusative),  and  the  noun  ana- 
stasin  (in  the  accusative)  to  which  htn  relates ;  and  have  rendered, 
which  resurrection  [i,  e.,  of  dead]  these  themselves,  &c.  The  rules 
of  syntax  require  that  the  two  be  put  together.  In  the  Gr.  and 
the  Lat.  it  matters  not  how  words  are  placed  in  a  clause  or  sen- 
tence ;  the  rules  of  Syntax, — agreement  and  government — deter- 
mine how  the  clause  or  sentence  is  to  be  rendered  in  English.  And 
in  one  of  the  very  verses  above  cited  from  this  24th  chap,  of  Acts 
we  have  another  instance  of  such  collocation  of  Greek  words  in  a 
sentence.  It  is  Acts  24 :  20  ;  where  the  Gr.  is,  .  .  .  whether  any 
they  found  in  me  offence :  we  should  say,  whether  they  found  any 
offence  in  me.  And  in  Acts  26 :  6,  before  given,  we  have  another 
instance  of  such  collocation  in  the  Greek. 

What  Paul  said  before  the  council,  Acts  23  :  6,  was  for  the  ear 
of  the  Pharisees,  who,  he  saw,  constituted  a  part  of  the  council,  and 
who,  he  knew,  believed  in  a  resurrection  of  dead.  But  Paul  does 
not  say  that  even  the  Pharisees  believed  in  a  resurrection  of  the 
dead  (i.  e.,  of  all  the  dead,  as  Orthodoxy  would  have  the  word  the, 
in  the  E.  V.  of  the  verse  to  mean),  both  of  the  just  and  unjust. 
Paul  had  been  a  Pharisee,  and  knew  what  their  belief  was,  and 
knew  that  they  believed  no  such  thing.  He  knew  that,  contrary 
to  the  Sadducces,  they  believed  in  a  resurrection  of  dead ;  and 
this  Paul,  too,  believed.  To  this  extent  Pawl  and  the  Pharisees 
were  agreed  on  the  subject  of  i-esurrection.  But  Paul  tells  us  that, 
beyond  this,  the  Pharisees  believed  in  a  resurrection  of  unjust. 
Paul  does  not  say  that  they  believed  in  a  resurrection  of  the  un- 
just, (which  Orthodoxy  would  say  means  all  the  unjust.)  He  does 
not  impute  that  to  them ;  nor  does  Paul  say  that  he  believed  in 
such  a  resurrection  as  that :  but  he  says,  they  believed  in  a  resui'- 
rection  of  dead,  of  just  indeed,  kai,  but,  or,  also,  of  unjust.  Did 
the  Parisees  believe  in  a  resurrection  of  all  the  dead.  Gentiles  and 


THEOLOGY   OF   THE   BIBLE.  605 

all  ?  Certainly  not.  They  believed  that  they  themselves,  by  rea- 
son of  their  being  of  the  flesh  and  blood  of  Abraham — would  all  be 
raised  from  the  dead.  Whether  they  believed,  from  Isai.  45  :  25  ; 
60 :  21,  and  perhaps  some  other  verses,  that  all  Israel  would  be 
saved,  as  being  of  the  flesh  and  blood  of  Abraham,  I  don't  know. 
Bid  Paul  believe  that  all  Israel  would  be  saved,  or  even  that  all 
the  Pharisees  would  be  saved, — raised  from  the  dead  ?  He  had 
heard  better  teaching,  and  had  accepted  it ;  a  teaching  which  his 
brother  Pharisees  had  refused  and  still  refused  to  accept.  He  had 
learned  that  flesh  and  blood,  i.  e.,  that  being  of  the  flesh  and  blood 
of  Abraham, — children  of  Abraham — was  not  suflicient  to  entitle 
one  to  be  a  child  of  resurrection.  Read  E.  V.,  Mat.  5  :  20  ;  ... 
ye  shall  in  no  case  enter  into  the  kingdom  of  heaven :  Rh.,  you  shall 
not  enter  into  the  kingdom  of  heaven :  the  Gr.  is,  you  shall  not 
come  into  hasileian,  sovereign  rule,  government,  of  [i.  e.,  proceed- 
ing from]  the  heavens.  And  at  the  end  of  v.  19,  where  the  Rh.,  and 
E.  v.,  have,  the  kingdom  of  heaven,  the  Gr.  is,  hasileia  of  [pro- 
ceeding from]  the  heaven  :  and  in  all  other  places  where  the  Rh. 
and  E.  V.  have  the  kingdom  of  heaven,  the  Gr.  is,  the  basileia,  &c. 
Read  in  E.  V.,  Mat.  9:  11,12;  12:  34;  15:  14;  16:6,  11,12; 
Avhere  Jesus  tells  his  disciples  to  take  heed  and  beware  of  the  lea- 
ven,— of  the  doctrine—of  the  Pharisees,  and  of  the  Sadducees  :  thus 
condemning  the  doctrine  both  of  the  one  and  of  the  other;  shew- 
ing that  the  Sadducees  were  wrong  in  saying  there  would  be  no 
resurrection  at  all ;  and  that  the  Pharisees  were  wrong  in  saying 
that  unjust  would  be  raised.  And  Paul  was  a  disciple — a  learner 
— scholar — of  the  Christ.  And  yet  Orthodoxy  would  have  us  so 
read  Acts  24  :  15  as  to  make  Paul  say  that  the  Pharisees  believed 
in  a  resurrection  of  the  dead,  i.  e.,  as  Orthodoxy  says,  of  all  the 
dead,  both  of  the  just  and  unjust ;  and  that  he  Paul  believed  just 
as  they  did.  And  the  Orthodox  Olshausen  says,  as  the  Orthodox 
Alford  tells  us,  that  this  verse  is  '  a  direct  declaration  of  a  bodily 
resurrection  of  the  unjust  as  well  as  of  the  just.'  Acts  22  :  8  shews, 
that  Paul,  before  he  embraced  the  Christ,  had  been  a  persecutor  of 
him,  like  his  brother  Pharisees. 

To  shew  that  the  Pharisees  were  deadly  enemies  of  Jesus,  and 
of  course  of  the  converted  Paul  who  had  deserted  them,  read  in 
E.  V.  Mat.  12:14;  15:12;  19 :  3  ;  21  :  45,  46  ;  22  :  15. 

Did  Paul,  when  he  stood  accused  before  the  council.  Acts  23:  6, 
believe  that  there  would  l)e  resurrection  of  unjust  ?  Not  at  all ; 
as  all  his  teaching  on   the  subject  of  resurrection    conclusively 


606  THEOLOGY    OF   THE   BIBLE. 

shews.  If  he  did,  Avhy  had  he  left  the  Pharisees  ?  He  left  them 
because  he  embraced  Christianity ;  that  being  what  he  means  by 
'  the  way '  in  Acts  22  ;  4  ;  and  so  our  Ed.  say  in  the  margin. 

It  is  clear,  therefore,  that  when  Paul  spoke  what  he  said  before 
the  council,  Acts  23  :  6,  there  was  a  point  beyond  which  his  doc- 
trine of  resurrection  did  not  agree  with  that  of  the  Pharisees,  But 
what  he  said,  and  the  way  he  arranged  his  Avords,  (even  if  we  take 
it  that  they  were  put  together  as  here  reported  by  Luke,  as  they 
appear  in  my  copy  of  the  Greek,)  had  the  effect  of  dividing  the 
crowd  of  his  accusers  into  two  opposing  parties,  Pharisees  and  Sad- 
ducees ; — an  effect  to  produce  which  he  was  at  least  excusable  for 
an  ellipsis  and  for  the  collocation  he  made  of  his  words  in  the  sub- 
sequent part  of  the  verse  ;  if  indeed  he  had  any  such  intention  by 
the  ellipsis  and  such  collocation  ;  for  they  were  both  perfectly  na- 
tural and  consistent  with  the  usage  of  the  language.  Paul  was  a 
Hebrew,  a  learned  Hebrew ;  and  ellipses  frequently  occur  in  the 
Hebrew,  and  also  in  the  Greek. 

The  Greek,  as  well  as  the  Hebrew,  was  written  without  points. 
The  E.  V.  verse  uses  the  word  allow  with  a  comma  after  it,  and  has 
a  resurrection  in  the  nominative  case,  whereas  in  the  Gr.,  and  in 
the  Lat.,  resurrection  is  in  the  accusative:  and  so  the  E.  V,,  by 
putting  a  resurrection  in  the  nominative,  was  compelled  to  insert 
that  there  before  its  words  shall  he  a  resurrection.  Now  by  insert- 
ing the  true  word  expect  instead  of  alloio,  and  putting  no  comma 
after  expect,  and  striking  out  the  E.  V.  word  the  before  dead  and 
before  J?<«^,  and  putting  lohich  resurrection  together,  (they  agreeing 
with  each  other  in  the  accusative,)  the  E.  V.  verse,  without  filling 
the  ellipsis,  will  read  thus :  And  have  hope  toward  God,  which 
resurrection  they  themselves  [the  Pharisees]  expect  shall  be  of 
dead,  both  of  just  and  unjust.  And  this  plainly  shews  thai,  there 
is  an  ellipsis  after  the  words  toward  God.  And  by  filling  the 
ellipsis  (as  before)  and  taking  out  the  comma  and  the  improper 
words  used  in  the  E.  V.  the  verse  is  perfectly  plain :  And  have 
hope  toward  God,  of  a  resurrection  of  dead,  which  resurrection 
they  themselves  expect   shall  be  of  dead,  both  of  just  and  unjust. 

In  Acts  28  :  20,  Paul  says,  Gr.,  dia,  through,  this  therefore  the 
aitian,  cause,  or,  accusation  [i.  e.,  through  this  cause,  or,  accusation, 
therefore],  I  have  invited  you  to  see  and  to  talk  to ;  because,  ene- 
ken,  on  account  of,  the  hope  of  Israel  this  alusin,  perplexity,  or, 
fetter,  I  have  about  me.  [Here  again  Paul  leaves  an  ellipsis  of 
what  the  hope  of  Israel  is  ;  he  leaves  to  be  understood,  as  necessary 


THEOLOGY   OF   THE   BIBLE.  607 

to  complete  the  sense,'  of  a  resurrection  of  dead,'  as  expressed  by  him 
in  Acts  23  :  6  ;  but  left  by  him  to  be  understood  in  Acts  24 :  15.] 

Rom.  1:17;  Gr.,  .  .  .  but  the  just  ek  pisteos^  in  consequence  of 
faith,  ztsetai,  shall  live  again.  The  Rev.  James  Murdock,  D.  D.,  in 
his  translation  of  the  Syriac  version  of  the  New  Testament,  gives, 
in  this  verse,  '  The  righteous  by  faith,  shall  live  ;'  putting  a  com- 
ma after yta^A.  His  words  '  shall  live '  can  have  no  other  meaning 
than,  shall  live  again,  shall  be  raised  to  life  from  the  dead.  The 
Lat.  is, .  . .  (the)  just  but  ex,  by  reason  of,  faith,  liveth.  [With  a 
comma  after  faith,  and  with  shall  live,  for  liveth,  (the  present  being 
often  used  for  the  future,)  the  Lat.  is  right  enough]  :  the  Ital.  is, 
And  the  just  shall  live  per,  through,  faith  :  Rb,,  The  just  man  liveth 
by  faith:  E.  V.,  the  just  shall  live  by  faith:  see  p.  216,  under 
Habak.  2  :  4. 

Rom.  1  :  32  ;  Gr.,  Whoever  the  sentence,  or,  decree,  of  God 
knowing,  that  those  the  such  doing  axioi,  befitting,  death  are,  not 
only  them  do,  but  also  assent  with  those  doing  :  [befitting  death, 
means,  death  as  a  finality.]  Rom.  2  :  6,  7,  8,  9,  10  ;  Gr.,  v.  6,  who 
will  give  back  to  each  according  to  the  Avorks  of  him :  v.  7,  To 
those  indeed  [who]  by  perseverance  in  work  good  glory  and  hon- 
our and  immortality  seek,  (a)  life  eternal :  v.  8,  To  those,  but,  of 
faction,  and  are  disobedient,  or,  incredulous,  to  the  truth,  but 
obeying,  the  injustice  [unjustness,]  indignation  and  anger:  v.  9, 
Affliction  and  perplexity  epi,  upon,  every  psuche  anthropou,  breath 
of  man  [i.  e.,  every  living  person]  which  bringing  about  the  bad, 
of  Jew  indeed  first,  also  of  Greek :  v.  10,  But  glory  and  honour 
and  eirene,  peace  of  mind,  tranquillity,  to  every  which  practising 
the  good,  to  Jew  indeed  first,  also  to  Greek. 

We  will  here  expose  another  of  the  puerilities  of  Orthodoxy. 
The  Rh.  of  Rom.  2  :  6  is,  Who  will  render  to  every  man  according 
to  his  works  :  E.  V.,  according  to  his  deeds.  Orthodoxy  says,  God 
is  a  God  of  justice.  That  in  this  life  God  does  not  render  to  every 
man  according  to  his  works.  That  good  is  enjoyed  by  the  unjust, 
and  evil  suffered  by  the  just.  That  of  the  wicked,  some  enjoy 
more  good,  or  suffer  less  evil,  than  others.  That  this  is  not  justice. 
That  therefore  God  must  hold  the  wicked  in  existence  for  ever,  in 
order  that  he  may  make  them  all  equal. 

I  will  first  refer  to  passages  shewing  what  is  meant  by  the  Rh. 
and  E.  V.  phrase  in  Rom.  2  :  6.  Turn  to  1  Kings  8  :  32,  given,  p. 
505,  under  1  Kings  8  :  27.  Job  33  :  26  ;  Heb.,  .  .  .  n,  yea,  ishb,  he 
will  return,  to  (a)  man  the  justice  [justness],  or,  righteousness  of 


608  THEOLOGY   OF   THE   BIBLE. 

him:  Gr.,  indeed  he  will  restore  to  {a)  msin  dikaiosunenj justice 
[justness],  equity,  or,  rectitude  of  character :  Douay,  and  he  will 
render  to  man  his  justice  [justness]  :  E.  V.,  for  he  will  render  unto 
man  his  righteousness.  Job  34  :  11  ;  Heb.,  so  that  (the)  work  of 
(a)  man  he  will  restore,  or,  requite,  to  him,  yea,  as  path  of  (a)  man 
it  shall  come  to  him :  Gr., .  .  .  and  in  path  of  (a)  man  he  will  find 
him :  Ital.,  For  he  rendereth  to  the  man  (according  to)  his  work, 
and  causeth  each  to  find  according  to  his  way.  Ps.  62  :  12  ;  E.  V., 
jVIso  unto  thee,  O  Lord,  (belongeth)  mercy :  for  thou  rendercst 
to  every  man  according  to  his  work.  Ps.  94 :  23  ;  given,  p.  575. 
Ps.  101 :  8  ;  given,  p.  575.  Ezek.  9:10;  Heb.,  .  .  .  way  of  them 
on  head  of  them  7iUi,  I  have  given  :  Gr.,  .  .  .  the  ways  of  them  on 
heads  of  them  dedoka,  I  have  given :  the  Douay,  and  Ital.,  give,  I 
will;  and  the  E.  V.  follows,  I  will,  &c.  Ezek.  14  :  10 ;  Heb.,  And 
they  shall  suifer  (the)  depravity,  or,  sin,  of  them ;  as  sin  of 
him  that  seeks  an  oracular  answer,  so  sin  of  that  prophet  shall  be : 
Lat.  and  Douay  :  according  to  the  iniquity  of  him  that  inquireth, 
so  shall  the  iniquity  of  the  prophet  be  :  the  Ital.  inserts  thepimish- 
ment  of:  and  so  does  E.  V.  Read  E.  V.,  Ezek.  15:7.  Ezek. 
16  :  43  ;  Heb.,  ...  and  truly  I,  lo,  way  of  thee  upon  head  ntti,  have 
given :  Gr.,  upon  head  dedo/ca,  I  have  given  :  Lat.,  I  have  given  : 
Douay,  I  have  turned:  Ital.,  I  will  render:  E.  V.,  I  will  recom- 
pense. Ezek.  22:  31;  Heb.,  u,  so  that,  I  have  poured  out  zo7n, 
foam  [for  anger,  wrath,]  of  me :  &,  by,  or,  with,  fire  of  outpouring 
of  me  [i.  e.,  of  outpouring  of  my  anger]  klltl,  I  have  finished,  them  ; 
way  of  them  on  head  of  them  ntti,  I  have  given  :  the  Gr.  for  the 
Heb.  Icliti  gives,  to  terminate,  put  an  end  to,  them ;  and  for  ntti 
gives  dedo'/ca,  I  have  given :  Lat.,  and  I  have  rendered  :  E.  V.,  I 
have  recompensed :  [the  Heb.  and  Gr.  words  are  the  same  as  in 
Ezek.  9:10;  and  16  :  43  ;  in  each  of  which  the  E.  V.  has,  I  will 
recompense.  The  Heb.  word  zom.,  foam,  occurs  in  Isai.  30  :  27 ; 
Heb., .  .  .  lips  of  him  full  zom,  of  foam,  and  tongue  of  him  as  fire 
eateth  up.] 

The  plain  and  simple  answer  to  all  such  questions  of  Orthodox- 
ists  as  I  have  before  mentioned  is  :  that  to  give  death  as  a  finality 
to  all  Avho  die  in  their  sins,  is  to  give  them  according  to  their 
works  in  this  life.  Death,  we  are  told,  is  the  wages,  penalty,  of 
sin.  Orthodoxy  says,  death  to  the  wicked  is  eternal  life  in  misery ; 
and  says,  that  to  give  the  wicked  eternal  life  in  misery  is  what  is 
meant  by  giving  them  according  to  their  works  ;  that  is,  according 
to  their  works  in  this  infinitesimal  point  of  time,  in  compai-ison 


THEOLOGY    OF   THE   BIBLE.  609 

with  eternity.  And  this  is  what  Orthodoxy  means  by  the  justice 
of  God:  it  attributes  to  God  vindictive  justice,  and  ^/icrHu  rei'er- 
ence  to  beings  of  his  own  creation,  brought  into  the  world  by  a 
law  imposed  by  him  on  man's  nature,  and  beings  called  by  him 
worms  and  grasshoppers.  Now  the  word  justice  in  such  connec- 
tion means  justness :  and  no  one,  except,  perhaps,  a  Universalist, 
will  say  that  it  is  unjust  in  God  not  to  give  a  life  eternal  from  the 
grave  to  such  as  persist  to  their  death  in  rejecting  his  offered  sal- 
vation. 

I  once,  never  but  once,  heard  (it  was  from  a  Princeton  Professor 
in  the  pulpit)  that  the  wicked  [in  the  Orthodox  hell]  Avould  con- 
tinue to  sin  for  ever,  and  that  therefore  their  punishment  must  con- 
tinue for  ever.  The  Prof  did  not  see  that  his  notion  was  an  aban- 
donment of  the  Orthodox  theory :  for  nothing  is  more  plainly 
taught  in  the  Bible  than  that  this  life  is  the  period  of  probation, 
and  that  the  doom  of  the  wicked  is  founded  on  what  they  do  or 
omit  to  do  in  this  life.  The  Professor's  notion  is  wholly  gratuitous, 
and  unscriptural.  There  is  no  such  ground  as  that,  Professor,  on 
which  to  quiet  your  scruples  or  your  conscience  in  reference  to 
your  tenet, — eternal  conscious  punishment.  I  should  have  said, 
before  I  heai-d  it  from  the  Professor,  that  the  idea  he  suggested 
had  never  been  dreamed  of  by  anybody. 

Let  us  ask  the  Professor  a  question  or  two.  If  your  notion  be 
correct,  would  it  not  be  just  in  God  to  let  them  know  why  their 
punishment  is  continued  ?  And  what  if  they  should  thereupon 
make  up  their  minds  to  stop  sinning  ?  Do  you  answer.  To  stop 
sinning  there  is  impossible.  Then  your  notion  is,  that  the  wicked 
will  be  held  in  existence  for  ever  in  order  that  they  may  continue 
to  sin  for  ever ;  and  be  punished  for  ever  for  continuing  to  sin 
when  it  is  impossible  they  should  not  sin. 

Again,  Orthodoxists  say,  that  some  of  the  Avicked  enjoy  more 
good  and  suffer  less  evil  in  this  life  than  others  of  the  wicked. 
That  this  is  not  even-handed  justice ;  and  that  therefore  God  must 
hold  the  wicked  in  existence  for  evei',  so  that  he  may  give  to  each 
according  to,  i.  e.,  as  these  reasoners  would  say,  in  proportion 
to  his  wickedness  in  comparison  with  that  of  others :  he  must 
somehow  bring  them  all  to  an  equality.  They  would  have  God 
employ  himself  throughout  eternity  (saving  the  solecism)  in  so 
adjusting  the  punishment  of  worms  and  grasshoppers  as  to  bi-ing 
them,  at  some  period  in  eternity,  to  an  equality.  And  the  notion 
supposes,  of  course,  that  he  will  accomplish  that  sooner  or  later. 
39 


610  ,  THEOLOGY   OF   THE   BIBLE. 

Well ;  that  beino'  accomplished,  what  reason  will  you  give  why- 
God  should,  continue  to  punish  any  of  them  longer. 

All  I  have  to  say  to  such  reasoners  is,  that  when  persistently 
wicked  worms  are  all  in  the  grave  as  a  finality,  God  will  think 
them  nearly  enough  on  a  level, — an  equality,  and  that  they  each 
and  all  have  received  according  to  their  works. 

Rom.  3  :  22,  24 ;  Gr.,  Dikaiosune,  justice  [justness],  rectitude 
of  character,  indeed,  of  [i.  e.,  proceeding  from]  God  dia,  through, 
belief  of  Jesus  Christ,  to  all  and  upon  all  those  believing:  v.  24; 
Gr.,  Dikaioumenoi^  being  accounted  just,  as  a  giift  by  of  him  the 
good  will,  dla^  through,  that  redemption  which  ew,  by  means  of, 
Christ  Jesus. 

Rom.  5  :  14  ;  Gr.,  Nevertheless  ruled  as  a  sovereign  the  death 
from  Adam  to  Moses,  kai^  even,  upon  those  not  having  sinned  after 
the  likeness  of  that  transgression  of  Adam,  who  is  (a)  type  of  the 
about  to  be.     Ver.  15  ;  Gr.,  But  not  as  the  fault,  so  also  the  free 
gift :  for  as  by  the  fault  of  the  one  the  many  died,  much  more  the 
gift  of  [proceeding  from]  God,  hai^  even,  that  gift  ew,  through, 
good  will,  which  of,  by  means  of,  that  one  man  Jesus  Christ  to 
the  many  hath  abounded.     Ver.  16  ;  Gr.,  And  not  as  by  means  of 
one  having  failed,  the  gift :  for  indeed  the  krima,  j^enalty,  con- 
demnation, sentence,  [was]   in   consequence  of,  or,  caused  by,  one 
to  Jcatakrhna^  condemnation,  sentence  of  death  :  but  the  free  gift, 
Irom  many  faults,  to  justification.     Ver.  17;  Gr.,  For  as  by  the 
failure  of  the  one  the  death  ruled  as  a  sovereign  by  means  of  the 
one:  much  more  those  the  abundance  of  the  good  will  and  of  the 
gift  of  that  justice  [justness]  receiving,  in  (a)  life  shall  rule  as 
sovereigns  by  means  of  the  one  Jesus  Christ.  Ver.  18  ;  Gr.,  Hence 
therefore  as  through    one  failure,  to  all  men  to  hatakrhna^  con- 
demnation, sentence  of  death ;  so  also  through  one  dikaioma^  jus- 
tification, rectification,  act  of  justice  rendered,  legal  punishment, 
[by  the  sacrifice  of  the  Christ — the  anointed  son,]  to  all  men  to 
justification  of  life.     Ver.  19;  Gr.,  For  just  as  through  the  diso- 
bedience of  the  one  man,  prone  to  fault  \ye.rQ  constituted  (and  the 
Lat.  is,  were  constituted)  the  many,  so  also  through  the  obedience 
of  the  one,  just  shall  be  constituted  the  many.     Ver.  21  ;  Gr.,  In 
order  that  even  as  ruled  as  a  sovereign  the  failure,  or,  the  sin,  <?», 
in,  as  far  as,  as  to,  the  death,  so  also  the  gift  might  rule  as  a  sov- 
ereign dia,  through,  by  means  of,  justice   [justness]  unto  (a)  life 
eternal  by  means  of  Jesus  Christ  the  kiirios,  Master,  or,  Lord,  of 
us.     Rom.   6:4,   5,  8  ;  see  p.  493,  [v.  8,  i.  c.,  when   he  sliall  live 


THEOLOGY   OF  THE   BIBLE.  611 

again;  see  1  Thes.  4:  13,  14,  given  after.]  Rom.  6:9;  Knowing 
that  Christ  being  awakened  [i.  e.,  when  he  shall  be]  from  among 
dead,  no  more  dieth :  death  of  him  no  more  is  [for,  shall  be]  master. 
Lat.,  and  Rh.,  Knowing  that  Christ  rising  again  from  the  dead, 
&c.  Ver.  10;  Gr.,  For  who  died,  to,  or,  for,  sin  died  once  for  all: 
but  who  liveth,  liveth  to  God  [present  for  future].  Rom.  6  :  22  ; 
Gr., ...  ye  have  the  fruit  of  you  in,  or,  to,  consecration :  the  telos, 
end,  issue,  recompense,  (a)  life  eternal.  Ver.  23;  Gr.,  For  the 
opsonia,  purchase,  of  the  failure,  or,  the  sin,  death ;  but  the  gift  of 
God,  (a)  life  eternal  e»,  through,  by  means  of,  Christ  Jesus  the 
kiirios,  Master,  of  us  :  [i.  e.,  God,  through  the  Christ  as  the  means, 
will  make  the  gift  of  a  life  eternal  to  them  that  believe.] 

Rom.  8:1;  Gr.,  Assuredly  now  no  hatakrima^  condemnation, 
sentence  of  death,  [i.  e.,  as  a  finality]  to  them  who  en^  through, 
Christ  not  according  to  flesh  walk,  but  according  to  pneuma, 
breath,  [i.  e.,  breath  holy,  or,  of  holiness.]  Ver.  11 ;  Gr.,  But  if 
t\ie  pneiima,  breath,  of  him  [God,  i.  e.,  the  breath  of  holiness]  that 
raised  up  Jesus  from  among  dead  governeth  in  you,  he  who  raised 
up  the  Christ  from  among  dead  zoopoiesei^  will  restore  to  anima- 
tion, the  dead  somata,  persons,  of  you  by  his  causing  pneuma, 
breath,  to  dwell  in  you.  Ver.  13  ;  Gr.,  For  if  according  to  flesh 
ye  live,  ye  are  destined  to  die  [as  a  finality]  :  but  if  pneumati, 
[without  preposition  or  article  before  it,]  by  breath,  [of  holiness] 
the  deeds  of  the  soma  [the  living  person,  of  course,]  thanatoute,  ye 
kill,  zesesthe,  ye  will  live  again.  Ver.  14;  Gr.,  For  as  many  as 
pneum,ati,  by  breath,  of  God  [i.  e.,  proceeding  from  God,  namely, 
breath  holy,  or,  of  holiness, — Rh.,  and  E.  V.,  so  often.  Holy  Ghost, 
Holy  Spirit]  are  led,  these  are  sons  of  God,  Ver,  15  ;  Gr,,  For  ye 
have  not  taken  pneuma,  breath,  of  servitude  [to  sin]  again  e^>,  to, 
or,  for,  fear;  but  ye  have  taken  pneuma,  breath,  iciothesias,  of 
adoption  as  sons,  by  means  of  which  we  cry,  Abba  the  Father, 
[How  cry  Avithout  breath  ?  And  how  cry  to  God,  Abba  the  father, 
without  breath  of  holiness, — holy  ghost, — holy  breath?]  Ver,  16  ; 
Gr.,  This  %a.me  pneuma,  breath,  [of  holiness]  beareth  joint  witness 
with  the^)//e?«w«,  breath,  of  iis  [i.  e.,  -with  the  natural  breath  of 
life]  that  we  are  children  of  God.  Vei*.  17;  Gr.,  But  if  children, 
also  heirs  ;  heirs  indeed  of  God,  joint  heirs  indeed  with  Christ :  if 
however  we  suffer  with,  in  order  that  also  we  may  be  honoured 
with.  Ver.  19;  Gr.,  For  the  anxious  expectation  of  the  ktisis, 
erection,  creature,  the  apokalupsis,  uncovering,  disclosure,  of  the 
sons  of  God  awaiteth.     [The  uncovering,  disclosure,  of  the  sons 


612  THEOLOGY   OF   THE   BIBLE. 

of  God  will  shew  who  are  left  in  the  condemnation  of  death,  in 
their  graves.]  Ver.  20 ;  Gr.,  For  to  the  vanity  the  ktisis  was 
brought  under,  not  voluntarily,  but  through  him  who  hath  brought 
under  in  hope.  Ver.  21 ;  Gr.,  Because  also  the  same  ktisis  shall 
be  delivered  from  the  subjection  of  the  lyliiliora^  corruption,  de- 
struction, loss,  into  the  freedom  of  the  glory  of  the  children  of  God. 
Rom.  9:7;  Gr,,  Not  because  they  are  seed  of  Abraham,  all  chil- 
dren :  "  but  en^  through,  Isaac  shall  be  called  to  thee  a  seed," 
[given  with  quotation  marks,]  v.  8 ;  Gr.,  That  is,  not  the  children 
of  the  flesh,  these  children  of  God  :  but  the  children  of  the  promise 
are  counted  for  seed.  Read  in  E.  Y.  9  :  22,  26.  Rom.  10:6;  Gr., 
.  .  .  Who  shall  ascend  into  the  heaven — the  heavens  ?  that  is  Christ 
to  bring  down.  [The  Christ,  as  were  Moses  and  Elias,  was  taken 
from  sight  in  the  clouds.  Of  Enoch  it  is  said,  Gen.  5  :  22  ;  Heb., 
And  itelk  [reflex  form  of  elk^  walked  himself  [i.  e.,  conducted  him- 
self] Enoch  near  God.  Ver.  23 ;  Heb.,  And  were  all  days  of 
Enoch  365  years.  Ver.  24 ;  Heb.,  And  itelh  [same  as  in  v.  22] 
Enoch  near  God ;  and  ain^  not  [including  the  substantive  verb  to 
exist,  as  we  have  seen,]  not  existed,  he,  for  Iqli^  took  away,  him 
God.  [We  have  seen  that,  to  take  one  away,  means  to  cause  him 
to  die ;  and  in  Jer.  15 :  15  the  same  verb  lq]i^  is  used:  the  E.  V. 
there  is,  take  me  not  away.  And  in  Ps.  31  :  13  the  same  verb  Iqh 
is  used ;  Heb.,  ...  to  take  away  en-phsh  of  me  [i.  e.,  to  take  me 
away]  they  plotted :  Lat.,  to  take  my  cmima:  Douay,  Ital.,  and 
E.  v.,  to  take  away  my  life.  In  Heb.  11  :  5,  we  have,  Gr.  Plstei 
[dative,  without  preposition,]  In  faith,  Enoch  metetethe,  [compound- 
ed of  meta^  with,  and  tithemi,  to  put ;  defined  by  the  Hed.  Lex., 
and  by  Dounegan,  to  transpose  ;  to  die  ;  and  for  the  participle  the 
Hed.  Lex.  gives,  defunctus,  defunct,  dead :  the  Lat.  verb  used  in 
Heb.  11 :  5  is  transferor  defined,  to  carry  from  one  place  to  another,] 
was  transposed,  died,  ton  me  idein,  of  the  not  to  perceive,  or,  feel, 
death  ;  [i.  e.,  not  perceiving,  or,  feeling,  death,  not  being  conscious 
of  it ;]  and  he  not  eurisketo,  [from  eiirisJco,  defined,  to  find,  an  object 
sought  for,]  was  found,  because  had  transposed  him  God  [to  an- 
other place :]  for  before  the  transposition  of  him  he,  &c.  [The 
reader,  no  doubt,  would  like  to  know  whence  came  the  received 
notion  that  Enoch  was  '  translated  '  to  what  Orthodoxy  means  by 
heaven.  In  Ecclesiasticus  44  :  16  we  have,  Gr.,  Enoch  well  pleased 
kifrios,  and  metetethe,  [the  same  word  used  in  Heb.  11:5,]  was 
transposed,  dead,  a  pattern  of,  &c. :  Lat.,  was  carried  into  paradi- 
stcs,  (a  garden,  as  a  place  of  burial) :  Douay,  and  was  translated 


THEOLOGY   OF  THE   BIBLE.  613 

into  paradise :  E.  V.,  Enoch  pleased  the  Lord,  and  was  translated, 
being  an  example  of  repentance,  &c. :  The  Lat.  inserts,  into  para- 
disus :  the  Douay,  into  paradise.  I  here  refer  the  reader  to  Gen. 
35  :  18,  p.  14,  15.  That  verse,  misrendered  as  there  shown,  is  the 
only  verse,  even  in  the  E.  V.,  from  which  come  the  orthodox  phrases 
in  reference  to  a  dead  person,  '  departed  soul ; '  '  his  soul  is  gone  to 
heaven  ; '  he  his  gone  to  heaven,'  &c.  I  remember  hearing,  when 
a  young  man,  a  sermon  from  an  Orthodox  pulpit  from  Luke  2:29, 
E.  v.,  Now  lettest  thou  thy  servant  depart  in  peace.  The  mean- 
ing the  preacher  gave  to  the  E.  V.  words  was,  that  Simeon's  Or- 
thodox soul  was  to  depart  and  go  to  the  Orthodox  heaven.  The 
Gr.  is,  Now  apolueis,  thou  dischargest,  the  servant  of  thee :  Lat., 
Now  dimiUis,  thou  dischargest,  dismissest,  thy  servant :  Rh.,  Now 
thou  dost  dismiss  thy  servant :  Ital.,  of  it  dismiss  the  thy  servant. 
And  even  the  Orthodox  Alford  says  that  apolueis  here  means,  dis- 
missal from  his  service.  But  even  if  apolueis  could  be  made  to 
mean,  thou  lettest  depart,  thy  servant,  it  would  only  mean,  thou 
lettest  thy  servant  die. 

Rom.  10;  7;  Gr.,  Or,  who  shall  descend  into  the  abyss  [i.  e., 
the  grave,  as  we  have  seen]  ?  that  is,  Christ  from  among  dead  to 
bi-ing  up  again.  Ver.  9  ;  Gr.,  That  if  thou  shalt  avow  en,  with,  the 
mouth  of  thee  Tcurion  Jesus,  and  shalt  believe  en,  in,  or,  with,  the 
heart  of  thee,  that  God  him  egeiren  [1st  aorist  active],  raised  from 
among  dead,  sothtse,  thou  shalt  be  brought  back  safe,  saved  from, 
or,  out  of,  death.  10:  13;  Gr.,  For  whoever  will  call  upon  the 
name  of  Jcurios  sothesetai  [see  sothese  in  v.  9].  Rom.  11  :  15  ;  Gr., 
For  if  the  rejection  of  them,  reconciliation  of  world :  what  the 
proslepsis,  to  taking,  if  not  life  from  among  dead  ? 

Rom.  14:8;  Read  it  in  E.  V. 

Rom.  14 :  9  ;  Gr.,  For  to  this  end  Chi'ist  even  died  and  rose 
again,  that  both  of  dead  and  of  living  Jcurieuse,  he  might  obtain  : 
[of  dead,  from  the  grave  ;  of  living,  from  those  in  life,  both  at  the 
time  Paul  was  speaking,  (some  of  which  Christ  obtained  in  a 
sense,)  and  of  that  generation  which  should  be  living  at  his  ap- 
pearing.] 14 :  10  ;  Gr.,  But  why  dost  thou  judge  the  brother  of 
thee  ?  or  why  dost  thou  set  at  nought  the  brother  of  thee  ?  for  we 
all  parastesometha,  will  have  a  standing  beside,  or,  be  made  mani- 
fest to,  the  bema,  the  footstep,  of  the  Christ.  [This  Epistle,  as 
are  all  the  other  Epistles,  is  addressed  to  the  brethren  in  Christ ; 
and  we  in  the  verse  means  the  same  as  toe  in  v.  8, — we  are  the 
Lord's.     So  in  1  Thes.  4:17,  does  ice  mean  all  ? 


614  THEOLOGY   OF  THE  BIBLE. 

And  in  2  Cor.  13:4,  does  we  mean  all  ? 

And  in  Gal.  3  :  26,  does  ye  mean  all  ? 

And  in  Gal.  4  :  5,  does  we  mean  all  ? 

Rom,  14 :  23 ;  Gr.,  But  who  discussing,  if  he  eat  hatakekritai^ 
is  condemned :  Lat.,  damnatus  est,  is  condemned :  Rh.,  is  con- 
demned: Ital.,  is  condemned:  E.  V.,  is  damned:  Margin,  "judged 
or  condemned." 

1  Cor.  1:2;  Gr.,  To  .  .  .  rendered  holy  en,  through,  Christ 
Jesus,  called  holies :  Lat,,  and  Ital.,  called  holies  :  Rh.,  called  (to 
be)  saints  :  E.  V..,  the  same.  Whately  notices  and  condemns  the 
insertion  of '  to  be  '  in  the  E.  V. 

1  Cor.  6:2:  Gr.,  Not  know  ye  that  the  holies  the  world  con- 
demn [the  verb  is  krino\  ?  and  if  en,  through,  you  is  condemned 
[the  verb  is  krino]  the  world,  &c  ?  Ver.  8  ;  Gr.,  Not  know  ye 
that  angelous,  announcers,  [false  teachers  are  elsewhere  spoken  of] 
krinounien  [from  krin6\  we  condemn,  or,  will  condemn,  [it  may 
be  either]  &c.  Read  v.  4,  5,  6,  in  E.  V.  As  to  the  meaning  of 
the  Gr.  ^erb  krino,  and  the  noun  krisis,  from  that  verb,  I  cite 
Whately.  In  his  Vth  chap,  he  speaks  of '  the  notions  formed  by 
some  Christians  from  their  mode  of  interpreting  certain  passages 
of  Scripture,'  that  the  saints  who  shall  have  died  before  what  is 
called  the  millennium  will  then  be  raised  from  the  dead  and  reign 
with  the  Christ  1,000  years,  and  that  at  the  end  of  that  time  there 
will  be  another  resurrection;  and  that  the  saints  will  take  a  share 
in  judging,  &c.  He  says,  samts  means  all  Christians, — all  who 
had  embi'aced  the  Christian  faith  :  that  the  word  is  never  used  in 
Scripture  to  denote  the  more  excellent  Christians  as  distinguished 
from  the  rest.  He  says,  he  believes  that  the  above  ideas  are  de- 
rived chiefly,  if  not  entirely,  from  1  Cor.  chap.  6.  He  then  gives 
the  first  six  verses  of  1  Cor.  chap.  6  ;  and  says  that,  though  the 
Avords  of  our  translation  would  not  lead  the  reader  to  suppose  so, 
the  Apostle  is  not  speaking  of  something  that  is  to  take  place 
hereafter,  but  something  already  begun  and  actually  going  on  :  for 
the  sense,  says  he,  is,  according  to  the  reading  of  the  best  copies  of 
the  original,  not  '  the  saints  shall  judge  the  world ; '  not  '  the  world 
shall  be  judged  by  you ; '  but  '  the  saints  judge  the  world,'  '  the 
world  is  judged — is  being  judged  by  you.'  He  then  says,  A  more 
reasonable  interpretation  of  these  verses  seems  to  be  that  adopted 
by  some  of  the  most  ancient  Divines  ;  who  understood  the  Apostle 
to  mean,  by  the  word  which  we  translate Jwc?^e,  the  same  as  con.- 
demn.     "  Any  one  who  takes  the  right  course,  by  so  doing  con- 


THEOLOGY   OF  THE  BIBLE.  615 

demns, — in  the  New  Testament  language  judges  those  who,  with 
equal  opj)ortunities,  choose  the  wrong.  This  was  the  case  with 
the  Corinthian  Christians,  or  saints,  who,  by  embracing  the  Gospel, 
judged,  in  this  sense,  their  unbelieving  neighbours  who  had  re- 
jected it."  "It  is  in  this  latter  sense,  evidently,  that  our  Lord 
speaks  of  the  men  of  Nineveh  rising  in  judgment  against  that  gen- 
eration and  condemning  it,  because  they  repented  at  the  preaching 
of  Jonas ;  and  the  Queen  of  the  South,  because  she  came  from  .  .  . 
to  hear  the  wisdom  of  Solomon :  their  conduct  would  be  a  con- 
demnation of  the  unbelieving  generation,  who  rejected  one  greater 
than  Jonas,  and  than  Solomon." 

1  Cor.  chap.  15;  Paul's  argument  for  a  resurrection;  see  p. 
333  to  357. 

2  Cor.  1:9;  Gr.,  But  we  in  ourselves  the  apokrima,  answer,  of 
the  death  [of  death]  held,  that  not  relying  we  should  be  upon  our- 
selves, but  upon  that  God  which  raising  the  dead,  [raising  dead ;  the 
same  as,  death,  for,  the  death] :  The  Lat.,  and  Rh.,  give,  answer  : 
Ital.,the  sentence  of  the  death  :  E.  V.,  the  sentence  of  death  :  Mar- 
gin, "  or,  answer.'^'' 

2  Cor.  2:  16  ;  Gr.,  Hois^  to  some,  indeed,  (an)  odour  of  death 
eis,  to,  for,  in  order  to,  death  :  hois,  to  others,  but,  (an)  odour  of 
life  eis  (a)  life. 

2  Cor.  4:10;  Gr.,  At  all  times  the  nekrosin,  killing,  death,  ex- 
tinction, of  the  hurios  Jesus  in  the  sotna  bearing  about,  that  also 
the  life  of  the  Jesus  en,  as  to,  the  soraa  of  us  phanerothe,  may  be 
shown:  [see  John  21:  14;  Acts  10:  40;  before  given;  Colos. 
3  :  3,  4  ;  1  Tim.  6  :  14,  15,  given  after ;  Mat.  27  :  53  ;  given  before]. 

2  Cor.  4:11;  Gr., .  .  that  also  the  life  of  the  J csns  phanerothe, 
may  be  shown,  en,  as  to,  the  dead  flesh  [i.  e.,  dead  person]  of  us. 

2  Cor.  4:  14;  Gr.,  Knowing  that  he  who  raised  up  the  X-wnwi 
Jesus,  also  us  dia,  through,  Jesus  will  raise  up  and  place  beside 
together  with  you. 

2  Cor.  5  :  1  to  20  ;  see  p.  346,  Milton. 

Verse  1  is,  Gr.,  For  we  know  that  eati,  though,  the  earthly  of 
us  house  of  the  tent  be  dissolved,  (a)  building,  ek,  from,  God 
(verse  2,  from  ouranos),  we  have  [for  shall  have,]  (a)  house  not 
made  by  hands,  eternal  en,  during,  ^ois  ouranois,  the.  heavens: 
Lat.,  eternal  with  the  heavens  :  Ital.,  in,  or,  for,  the  heavens  :  Rh., 
in  heaven  :  E.  V.,  in  the  heavens.  [It  cannot  be,  in  the  heavens, 
for  V.  2  is,  from  the  heavens,  and  v.  1,  from  God]. 

2  Cor.  5:0;  Gr.,  Being  bold,  therefore,  at  all  times,  and  under- 


616  THEOLOGY   OF   THE   BIBLE. 

Standing  that  being  domesticated  en,  as  to,"  the  soma,  [the  living 
person,  of  course,  i.  e.,  having  our  minds  occupied  with  the  affairs 
of  this  life]  we  absent  ourselves  from  the  Jciirios  [i.  e.,  from  things 
spiritual]  :  v.  7  ;  Gr.,  For  dia,  through,  faith  we  walk,  &c.  [show- 
ing that  the  sense  of  v.  6  is  as  given  above  between  brackets].  V. 
8  ;  Gr.,  We  are  bold,  indeed,  and  are  content  rather  to  absent  our- 
self  from  the  soma,  [i.  e.,  the  affairs  of  this  life],  and  to  be  domesti- 
cated ^:>ros,  with  regard  to,  or,  towards,  the  kurios  [meaning  as 
above].  Ver.  9  ;  Gr.,  Wherefore  also  we  are  proud,  or,  wa  glory, 
whether  domesticated,  whether  absenting  ourselves,  euarestoi,  con- 
tented, [Donnegan  says  it  is  opposed  to  dnsarestos,  discontented] 
with  him  to  be,  Ver.  10  ;  Gr,,  For  these  all  us  [i.  e.,  the  brethren 
he  is  addressing]  be  shown  must  before  the  btma  of  the  Christ,  in 
order  that  komisetai,  may  obtain,  each  [of  us]  ta  the  [things],  dia, 
through,  by  means  of,  the  soma,  [the  living  person,  of  course,]  /)ro5, 
foi',  with  regard  to,  ha,  which,  he  did,  whether  good,  whether  kor 
hon,  defective,  incomplete,  bad :  [Scripture  says,  No  one  doeth 
good  and  sinneth  not ;  i.  e.,  doth  nothing  but  good.  Paul  under- 
stood this :  but,  defective,  or,  incomplete,  is  the  most  proper  of  the 
definitions  of  kaho%  to  be  used  here]. 

Whately  says  :  Some  commentators  have  referred  to  this  verse 
2  Cor.  5  :  10  as  regarding  the  separate  state.  He  answers  them 
by  saying,  that  in  the  preceding  verses  Paul  furnishes  a  ready  in- 
terpretation of  the  expression  he  uses  in  v.  10.  That  by  taber- 
nacle,—^tent — Paul  indicates  that  our  present  bodies  are  not  last- 
ing ;  a  tent  being  only  temporary,  which,  after  a  time,  is  taken 
down  and  removed ;  but  that  the  resun-ection  body,  which  Paul 
calls  a  house,  will  be  permanent,  namely  immortal.  That  Paul, 
having  spoken  of  the  burden  of  this  corruptible  body,  adds  this 
caution,  on  purpose,  as  it  seems,  to  guard  against  the  supposition 
that  the  deliverance  he  looked  for  was  a  separate  state  of  the  soul. 
The  ho})e  we  cherish  is,  says  he,  not,  to  be  w?z-clothed,  namely,  as 
in  a  separate  state,  but,  to  be  clothed  upon,  that  is,  to  have  a 
far  superior  house, — by  having  our  vile  bodies  made  like  unto 
Christ's  glorious  body. 

2  Cor.  5  ;  14 ;  Gr.,  .  .  .  that  if  one  in  behalf  of  all  died,  then 
those  all  died. 

2  Cor.  5:17;  Gr.,  So  that  if  any  one  in  Christ,  (a)  new  ktisis, 
erection,  creature  :  v.  18  ;  Gr.,  But  these  all  from  God  who  having 
reconciled  us  to  himself  dia,  by  means  of,  Jesus  Christ :  [i.  e.,  as  his 
instrument]  :  v.  21  ;  Gr.,  For,  him  who  knew  not  sin,  in  behalf  of 


THEOLOGY   OF  THE   BIBLE.  617 

US  sin  he  made,  that  we  might  be  made  dikaiosune,  justice  [  just- 
ness,] of  [i.  e.,  proceeding  from]  God  en^  by  means  of,  him  [the 
Christ].  I  give  here  from  Whately,  p.  253;  "The  reader  should 
never  fail  to  recollect  that  '  the  Christ,'  or  '  Messias,'  is  the  title^ 
not  the  name,  of  Jesus ;  denoting  that  he  was  the  '  anointed ' 
Priest  and  King." 

2  Cor.  13:4;  Gr.,  For  and  ei,  though,  he  should  be,  or,  were  to 
be,  crucified  eJc,  from,  weakness,  alia,  but,  live  again  ek,  from,  power 
of  God ;  [though  puts  the  sentence  in  the  subjunctive  ;]  also  indeed 
we  are  weak  en,  in,  or,  with,  him  (margin  to  E.V.,  "  or,  with  him,") 
.alia,  but,  shall  live  again  sun,  together  with,  in  company  with,  ac- 
companied by,  him  from  power  of  God  eis,  upon,  you. 

Gal.  3:7;  Gr.,  Know  ye  hence,  that  who  of  faith,  these  are 
children  of  Abraham.  Ver.  9 ;  Gi\,  So  that  those  of  faith,  [the 
Gr.  puts  a  comma  after  faith,]  eulogountai,  will  be  blessed,  snn,  to- 
gether with,  in  company  with,  accompanied  by,  the  faithful  Abra- 
ham. [See  2  Cor.  13:  4,  next  above  cited.]  3  :  10;  Gr.,  So  then 
as  many  as  of  works  of  law,  under  curse  are;  [i.  e.,  the  curse  of 
death]. 

Gal.  3:11;  Gr.,  That  indeed  through  law  no  one  is  justified  of 
God,  evident :  because  "Ao  dlkaios  ek  pisteos,  zesetai,^''  the  just  by, 
in  consequence  of,  faith,  shall  live  again.  [The  Gr.  words  are 
given  with  quotation  marks :  they  are  taken  from  the  Gr.  words 
in  Habak.  2:4;  see  p.  216.  What  plainer  language  can  be  asked, 
to  show  that  none  but  the  just, — they  who  will  be  accounted  just 
in  consequence  of  their  faith,  will  be  children  of  the  resurrection, 
and  so,  as  elsewhere  said,  children  of  God.] 

Gal.  3  :  22,  26,  27,  29,  read  in  E.  Y. 

Gal.  4 :  4,  5,  6,  7  ;  Gr.,  But  when  came  the  complement  of  the 
time,  out-apostled  God  the  son  of  him  born  of  woman,  born  under 
law,  V.  5,  That  those  under  law  he  [God]  exagorase,  might  out- 
pxirchase,  or,  from  purchase,  that  the  adoption  of  sons  we  might 
obtain  :  [God  is  said  to  purchase  by  the  blood  of  his  son,  elsewhere 
called  his  own  blood,  those  who  believe  in  his  sacrifice  of  his  son, 
— who  knew  no  sin].  Ver.  6  ;  Gr.,  That  indeed  ye  are  sons,  hath 
sent  out  God  the^jngwma,  breath,  of  the  son  of  him  [i.  e.,  the  breath 
of  holiness, — holiness  itself]  into  the  hearts  of  you,  crying  Abba, 
Father.  Ver.  7  ;  Gr.,  .  .  but  if  son,  also  heir  of  God  through  Christ. 

Gal.  4:19;  Little  children  of  me,  [Paul  is  speaking  to  his  bre- 
thren in  Christ,]  whom  again  I  suffer  the  pains  of  childbirth  with 
until  may  be  fashioned  Christ  in  you. 


618  THEOLOGY   OF  THE   BIBLE. 

Gal.  5:5;  Gr.,  We  indeed  pneicmati  eJcpisteos  [without  prepo- 
sition or  article  before  pjieumati,^  in  (a)  breath  elc,  of,  proceeding 
from,  faith,  elpida  diJcaiosunes^  (a)  hope  of  justice  [justness]  await : 
[i.  e.,  we  await  the  fulfilment  of  what  the  just  are  permitted  to  hope 
for,  namely,  a  resurrection  from  the  dead]. 

Gal.  6:8;  Gr.,  For  who  sowing  to  the  flesh  of  himself  [i.  e.,  to 
himself,]  of  the  flesh  shall  reap phthora,  destruction,  loss  :  but  who 
sowing  to  the  pnenma,  breath,  [opposed  to  the  flesh, — thiugs  car- 
nal,] of  the  pneuma  shall  reaj)  (a)  life  eternal.  6 :  15  ;  Gr.,  For  en^ 
through,  Jesus  neither  .  .  .  but  (a)  new  Jctisis^  erection,  creature. 

Ephes.  1:5;  Gr.,  Having  determined  beforehand  us  to  adop- 
tion of  children  dki^  through,  Jesus  Christ  to  himself  in  the  bene- 
volence of  the  will  of  him,  [i.  e..  Having  determined  beforehand  in 
his  benevolence  to  adopt  children  through,  by  means  of,  his  anoint- 
ed Son :  having  determined  beforehand  that  this  should  be  the 
way  of  salvation :  of  course  to  those,  and  those  only  who  should 
believe.  Enough  has  been  before  given  on  this  subject.  And 
Milton,  in  chap.  4  of  his  work  before  mentioned,  takes  the  same 
view]. 

Ephes.  1  :  20;  Gr.,  Which  he  [God]  effected  by  means  of  the 
Christ,  raising  him  from  among  dead :  and  constituted,  or,  seated, 
at  right  hand  of  him  in  the  celestials,  v.  21,  Gr.,  Overhead  of  every 
magisterial  rank,  or,  office,  and  potency  and  dominion,  and  every 
name  named  not  only  in  this  aion^  time,  or,  age,  but  also  in  that 
about  to  be.  [The  language  in  v.  21  shews  what  is  meant  by  '  con- 
stituted, or,  seated,  at  right  hand,  &c.,'  in  v.  20]. 

Ephes.  2:6;  Gr.,  And  hath  raised  up  (us)  together,  and  con- 
stituted, or,  seated,  together  in  the  celestials  en,  through,  Christ 
Jesus. 

Ephes.  2  :  10  ;  Gr.,  For  of  him  [God]  we  are  (a)  work,  created, 
or,  built,  ew,  through,  Christ  Jesus  epi,  upon,  or,  in  order  to,  works 
good,  in  which  prepared  beforehand  God  that  in  them  we  should 
walk:  Lat.,  and  Rh.,  and  Ital.,  prepared  :  E.  V.,  ordained:  (Mar- 
gin, or,  prepared.) 

Ephes.  4  :  8,  9,  10;  given,  p.  448,-9. 

Ephes.  4 :  24  ;  Gr.,  And  dress  in,  or,  put  on,  that  new,  or,  ex- 
traordinary, man,  which  Tcata^  by,  or,  according  to,  God  created 
en,  through,  justice  [justness]  and  holiness  of  the  truth :  Lat., 
Rh.,  and  Ital.,  and  holiness  of  truth :  E.  V.,  and  true  holiness: 
Mai-gin,  or,  holiness  of  truth. 

Ephes.  4  :  30 ;  Gr.,  And  do  not  afilict,  or,  sadden,  that  pneum(L, 


THEOLOGY   OF   THE   BIBLE.  619 

breath,  which  holy  of  [i.  e.,  proceeding  from]  God,  en,  through, 
which  ye  are  sealed,  or,  approved,  eis,  to,  or,  for,  (a)  day  of  re- 
demption, or,  release  by  ransom. 

Ephes.  5  :  14;  see  p.  449. 

Philip  p.  1:23;  Gr., .  .  .  the  desire  having  for  the  analusai,  to 
set  sail,  weigh  anchor,  &c.     See  p.  339. 

Philipp.  3:  10,  11 ;  Gr.,  Of  the  to  know  him  [God],  and  the 
power  of  the  causing  to  stand  up  again  of  him,  and  the  partaking 
of  the  sufferings  of  him,  being  rendered  conformable  to  the  death 
of  him,  V.  11 ;  Gr.,  K  in  some  way  or  other  I  may  come  to  the  from 
among  standing  up  again  the  dead  [i.  e.,  to  the  standing  up  again 
from  among  the  dead :  shewing  plainly,  as  Paul  everywhere  shews, 
that  he  had  no  idea  of  the  resurrection  of  all  the  dead,  unjust  as 
well  as  just]. 

Col.  1:12;  Gr.,  Being  grateful  to  the  Father  the  rendering  fit 
us  for  the  portion  of  the  inheritance  of  the  holies  in  the  light  [of 
life;]  V.  13  ;  Gr.,  Who  hath  redeemed  us  out  of  the  power  of  the 
darkness,  and  transferred  into  the  hasileia  of  the  son  of  the  love 
of  him,  V.  1 4,  Through  whom  we  have  the  redemption  through  the 
blood  of  him,  the  remission  of  the  sins  :  v.  15,  Gr,,  Who  is  (a)  like- 
ness [in  that  he  was  holy]  of  God  the  invisible,  (a)  first  born  of 
every  Jctisis :  v.  16  ;  Gr.,  That  through  him  be  established  the  all, 
those  in  the  heavens,  and  those  on  the  earth,  the  seen  and  the  not 
seen,  ,  .  .  the  all  dia,  through,  him  [i.  e.,  through  the  word,  said  to 
have  become  incarnate  in  him],  and  eis^  to,  or,  for,  him  were 
created:  v.  17  ;  Gr.,  And  he  \& pro^  before,  all  \pro  is  used  of  ex- 
cellence, eminence,  says  Donnegan,]  and  the  all  en^  through,  with 
respect  to,  him  is  brought  together,  or,  put  in  order. 

Col.  1:18;  see  p.  552,-3. 

Col.  1 :  22 ;  Gr.,  JEn,  through,  the  soma  [living  body,  of  course] 
of  the  flesh  of  him,  dia,  by  means  of,  the  death  paraste&ai^  to  plaoe 
you  beside,  holy  and  free  from  blame  and  irreproachable  in  pres- 
ence of  him  [God,  see  the  preceding  verses]. 

Col.  1  :  23,  26,  27  ;  read  them  in  E.  V. 

Col.  3  :  3,  4 ;  Gr.,  For,  dead  ye,  [i.  e.,  when  you  shall  be  dead], 
and  the  life  of  you  is  [for  will  be]  hid  together  with  the  Christ 
[with  that  of  the  Christ]  in  God.  Ver.  4  ;  When  the  Christ  pAawe- 
rothe^  shall  be  shown,  then  also  you  sun,  together  with,  in  com- 
pany with,  accompanied  by,  him,  will  be  shown  in  glory. 

1  Thes.  3:13;  Gr.,  For  the  to  make  fixed  of  you  the  hearts 
unblameable  in  holiness  in  presence  of  the  God  and  Father  of  us. 


620  THEOLOGY   OF   THE   BIBLE. 

at  the  appearing  of  the  Master  of  us  Jesus  Christ  with  all  the  holies 
of  him.  [Where  from?  The  dead  holies,  we  know,  are  all  in  their 
graves.] 

1  Thes.  4:13,  14,  see  p.  351,  352  ;  Gr., .  .  .  God  will  bring  sun, 
in  company  with,  together  with,  accompanied  by,  him  [Jesus.  He 
and  they,  therefore,  must  be  brought  from  the  same  place,  the 
grave, — death.] 

1  Thes.  4:15;  Gr.,  For  this  to  you  we  say  through  word  of 
kurios,  that  we  the  living  the  surviving  to  the  appearing  of  the 
TcuTios  not  shall  be  beforehand  with  those  lain  down  to  rest,  or, 
sleeping  :  v.  16 ;  Gr.,  That  he  the  kurios,  en  keleusma,  at  (an)  order, 
with  sound  of  archangel, — chief  announcer, — yea,  with  trumpet  of 
God  [i.  e.,  as  with  trumpet  of  God :  a  comparison :  I  presume  no 
one  supposes  that  God  uses  a  trumpet]  shall  alight  from  out  of 
ouranos,  [It  is  said,  E.  V.,  "  He  was  taken  up  and  a  cloud  received 
Him  out  of  their  sight :  "  the  language,  that  he  would  alight  from 
out  of  ouranos  is  therefore  very  appropriate],  and  the  dead  in 
Christ  shall  be  raised  first :  [i.  e.,  that  will  be  the  first  thing  in 
order  of  time] :  v.  IV  ;  Gr.,  Thereupon  we  the  living  surviving,  at 
the  same  time  with  them  shall  be  ravished  on,  or,  in,  clouds  at,  or, 
in,  apaniesis,  [a  noun,]  (a)  meeting,  of  the  Kitrios  in  aera,  air,  at- 
mosphere, [i.  e.,  above  ground,]  and  so  continually  with  Kkirios  we 
shall  be, — exist.  [The  dead  raised  to  life  will  be  ravished  with 
delight  on  coming  into  the  air,  — atmosphere ;  and  the  then  surviv- 
ing holies  will  with  them  be  ravished.  Paul  can  hardly  mean  here 
more  than  he  means  in  2  Cor,  12  :  2,  3,  4  ;  given,  p.  495,  6 :  especi- 
ally as  nothing  is  said  about  coming  down  again  out  of  the  air :  from 
the  E.  V.  it  might  seem  that  they  were  to  be  always  with  the  kurios 
in  the  air.]  Whately  gives  the  sense  of  v.  16  thus  :  "  those  who  are 
alive  shall  not  prevent,  that  is  precede  or  be  beforehand  with  those 
of  the  faithful  who  are  in  the  grave ;  but  that  the  dead  in  Christ 
shall  rise  first,  that  is,  the  first  thing  in  order  of  time,"  &c. 
Whately  further  shews,  p,  138,  139,  140,  of  his  book,  that  there 
will  be  but  one  resurrection. 

1  Thes.  5  :  23  ;  see  p.  298.     2  Thes.  2:13;  see  p.  424. 

1  Tim.  1:1;  Gr.,  Paul  apostolos  of  [i.  e.,  concerning]  Jesus 
Christ,  the  hope  of  us,  v.  15  ;  Gr.,  .  .  .  that  Christ  Jesus  came  into 
the  world  sinful,  prone  to  fault,  sosai,  [from  sozd,  before  given]  of 
whom  first,  or,  chief,  am  I :  Margin  to  E.  V.,  "  am,  the  present, 
may  mean,  was,  the  past." — Eel. 

1  Tim,  1:16;  Gr,,  .  .  .  I . .  .  for  (a)  representation   beforehand 


THEOLOGY   OF   THE   BIBLE.  621 

of  them  that  should  believe  on  him  eis,  for,  in  order  to,  (a)  life 
eternal.  [Recollect,  reader,  that  if  Christ  had  not  died  and  been 
raised  from  the  dead  there  would  have  been  no  resurrection.  Did 
he  die  to  raise  the  unjust  to  an  eternity  of  misery  ?] 

1  Tim.  4:10;  Gr., .  .  .  because  we  have  hojjed  u^Don  God  living, 
who  is  soter  (a)  Recoverer,  Restorer,  Saviour,  of  all  men,  especially 
of  believing.  [God  is  soter  in  one  sense  to  all,  by  offering  restora- 
tion, salvation,  to  all ;  but  especially  of  them  who  accept  the  offer, 
by  believing  on  his  anointed.] 

1  Tim.  5:12;  Gr.,  Having  hrima^  condemnation,  penalty,  sen- 
tence [of  death  as  a  finality],  because,  &c. :  Lat.,  damnatio,  con- 
demnation :  Ital.,  condemnation  :  Rh.,  and  E.  V.,  Having  damna- 
tion. [One  may  be  said  to  have,  and  to  be  now  having,  condem- 
nation, sentence  of  death.  All,  while  in  sin,  are  said  to  be  con- 
demned ah-eady.  But  Orthodoxy's  damnation^ — continuous  eter- 
nal infliction — no  one  can  be  said  to  be  having,] 

1  Tim.  6:12;  Gr.,  Contend  the  good  contest  of  the  faith,  lay 
hold  of  the  eternal  life  ;  [the  figure  is,  a  contest  in  a  race  where 
the  prize  is  in  full  view  ;  the  winner  laying  hold  of  it.] 

1  Tim.  6 :  14, 15, 16  ;  Gr., .  .  .  until  the  appearance  of  the  kuri- 
os,  master,  of  us  Jesus  Christ,  hen  [in  the  accusative],  which  [ap- 
pearance] the  blessed  and  only  sovereign  [God]  will  show  .  .  .  who 
alone  having  immortality. 

1  Tim.  6:19;  Gr.,  ,  .  .  that  they  may  lay  hold  of  the  eternal 
life.     2  Tim.  1  :  10  :  see  p.  327,  8,  9. 

2  Tim.  2:10;  Gr.,  .  .  .  that  also  they  tiichosi,  may  obtain,  s6- 
teria,  recovery,  restoration,  which  through  Clirist  Jesus,  [restora- 
tion, recovery  from  the  grave, — death.]  Ver.  11  ;  Gr.,  .  .  .  for  if 
we  die  with  [the  Christ,]  also  we  shall  live  with  [him  ;  be  recover- 
ed with  him  from  death]. 

2  :  Tim.  4:1;  Gr.,  Implore,  or,  appeal,  therefore  I,  before  God, 
and  the  Master  Jesus  Chi'ist  the  mellontos,  [from  mello,  which  ex- 
presses the  future  ;  see  Donnegan,]  the  hereafter  destined,  krinein, 
to  discriminate,  or,  judge,  living  and  dead  Jcata,  by,  the  appearance 
of  him  and  the  basileia,  sovereign  rule,  royalty,  government,  of 
him.  [Paul  appeals  before  God,  and  as  if  in  presence  of  the  Christ 
as  already  present.  To  discriminate,  or,  judge,  dead,  can  mean 
only,  to  discriminate  among  dead  ;  some  to  be  raised  to  life ;  others 
not :  if  all  were  raised  to  life,  it  would  not  be  judging  dead,  but 
living.  The  Lat.  of  this  v.  gives,  by  his  coming  and  his  rule,  or, 
government :  Rh.,   by  his  coming  and  his  kingdom :  Ital.,  at  his 


622 


THEOLOGY   OF  THE   BIBLE. 


appearance  and  at  his  kingdom  :  E.  V.,  at  his  appearing,  and  his 
kingdom. 

2  Tim.  4:8;  read  the  E.  V.  [Paul  had  no  idea  of  living  again 
until  that  day.  And  Whately,  citing  this  v.  as  given  in  the  E.  V., 
says,  it  is  just  as  Paul,  or  any  other  sincere  Christian,  would  ex- 
press himself  if  he  believed  he  was  not  to  live  again  until  that  day]. 

2  Tim.  4:  18 ;  Gr.,  .  .  .  and  sosei,  will  bring  back,  save,  from 
death,  me  eis,  into,  or,  for,  the  sovereign  rule  the  celestial  of  him : 
[i.  e.,  the  sovereign  rule  of,  proceeding  from,  the  heavens,  equiva- 
lent to,  from  God,  as  we  have  before  seen.] 

Titus  1:1,2;  Gr,,  Paul,  .  .  .  and  acknowledgment  of  truth 
which  according  to  godliness,  v.  2,  epi,  upon,  or,  in  order  to,  (Lat., 
for;  Rh.,  unto ;  Ital.,  in,  for,  or,  upon;  E.  V.,  in  ;  Margin,  for,) 
(a)  hope  of  (a)  life  eternal,  which  promised  the  not  lying  God  he- 
fore  times  of  long  duration,  v.  3,  Gr.,  Hath  shown,  but,  or,  indeed, 
in  times  proper  the  logos,  word,  of  him,  en,  through,  announcement 
by  herald  which  am  entrusted  I,  according  to  command  of  sdter  of 
us,  God,  V.  4,  Gr.,  to  Titus  genuine  son  by  (a)  common  faith,  joy, 
compassion,  peace  of  mind,  from  God  Father,  also  [from]  Master 
Jesus  Christ,  the  soter  of  us.  [If  soter  can  be  here  applied  to  the 
Christ,  it  is  to  him  as  the  instrument,  by  means  of  whom,  &c.,  as 
before  seen ;  but  by  putting  ('  also  from  Jesus  Christ,'  i.  e.,  through 
faith  in  him,)  in  parenthesis,  we  have  God  the  soter,  as  in  v.  3.] 

Heb.  5:9;  And  being  rendered  perfect  he  [the  Son]  was  made 
to  those  lending  ear  to,  or,  following,  him  all,  aitios,  (a)  ground, 
or,  origin,  soterias  aioniou,  of  recovery,  restoration,  eternal. 

Heb.  6:2;  Gr., ...  of  hands,  te,  both,  of  (a)  resun-ection  of 
dead,  and  of  krima,  condemnation,  eternal :  [i,  e.,  by  not  being 
raised.]     Heb.  6  :  18,  19,  20  ;  see  p.  301,  2. 

Heb.  9  :  27  ;  Gr.,  .  .  .  after  that,  krisis,  (a)  discrimination,  final 
issue.  Rh.,  and  E.  Y.,  after  this  the  judgment.  Heb.  9:28;  Gr., 
So  also  the  Christ  apax,  once  for  all,  offered,  or,  laid  on,  [as  a  sa- 
crifice,] to  take  up,  or,  bear,  sins  of  many,  a  second  time,  apart 
from  sin,  he  shall  be  seen  by  them  having  expected,  or,  accepted, 
him  [in  their  life  time]  eis,  in,  at,  sdttria,  recovery,  restoration 
[from  death,— the  grave.]     Heb.  10:39;  see  p.  302,  3. 

Heb.  11  :  35  ;  Gr.,  Obtained  women  by  (a)  resurrection  the  dead 
of  them  :  others,  but,  Avere  bastinaded,  not  accepting  the  redemp- 
tion, tlie  release  by  ransom,  that  a  superior,  or,  better,  resurrection 
fAichosin,  they  might  obtain  :  [better,  is  the  comparative  of  good  :, 
every  resurrection  will  be  good  :  but  some  wlio  will  be  raised  will 


THEOLOGY   OF   THE   BIBLE.  623 

be  superior  to  others  ;  as  Paul  shews  in  1  Cor.  chap.  15.  I  know 
of  no  Scripture  to  which  this  verse  may  so  properly  allude  as  the 
verses  we  gave  from  2  Maccab.,  p.  253.     Heb.  11  :  39,  40  ;  see  E.V. 

James  1:10;  Gr.,  But  the  rich,  in  the  debasement  of  him,  be- 
cause like  (a)  blossom  of  grass  he  shall  pass  away.  Ver.  12;  Gr,, 
Blessed  (a)  man  who  sustaineth  trial, — temptation,  because  doM- 
mos^  acceptable,  or,  approved,  having  become,  he  shall  obtain  the 
Stephanos,  crown,  prize,  reward,  of  the  life  which  hath  promised  the 
Lord  to  them  that  love  him. 

1  Pet.  1:3;  Praised,  the  God  and  Father  of  the  Master  of  us 
Jesus  Christ,  who  [God]  according  to  the  much  of  him  mercy  has 
begotten  again  us  to  (a)  hope  living  dia,  through,  by  means  of,  (a) 
raising  up  again  of  Jesus  Christ  from  among  dead,  v.  4;  Gr., .  .  . 
given  attention  to,  or,  watched  for,  en,  at,  or,  in,  ouranois  [plural], 
heavens,  for  you,  v.  5,  Gr.,  those  through  power  of  God  watched,  or 
guarded,  eis,  for,  soieriaii,  recovery,  restoration,  ready  to  be  dis- 
closed at  time  last. 

1  Pet.  1:9;  Gr.,  obtaining  the  end  of  your  faith,  soterean,  re- 
covery, restoration, /)S2ic/iow.,  of  breaths. 

1  Pot.  1 :  21  ;  who  dia,  through,  him  [the  Christ]  believing  in 
God  who  raised  him  from  among  dead,  and  fame  gave  to  him,  so 
that  the  faith  of  you  and  hope  to  be  in  God. 

1  Pet.  3  :  Y  ;  Gr.,  as  also  being  heirs  together  of  (a)  gift  of  life,  &c. 

2  Pet.  1:4;  Gr., .  . .  that  through  these  ye  might  be  made  par- 
ticipators of  (a)  divine,  or,  godlike,  phusis,  birth,  or,  nature,  &c. 
[We  have  before  had,  participators  of  the  Christ ;  who  was  pre- 
eminently divine,  godlike ;  being  called  the  Holy  One  of  God.] 

2  Pet.  2:12;  Gr.,  These,  but,  just  like  not-speaking  animals  by 
birth  [i.  e.,  animals  born  not  speaking],  born  to  be  caught  and 
destroyed,  .  .  .  in,  or,  with,  the  destruction  of  them  shall  be  ut- 
terly destroyed :  [\.  e.,  with  the  same  destruction  that  befals  such 
animals.]  Ver.  17;  Gr,,  These  are  springs  wanting  water,  clouds 
by  hurricane  driven,  to  whom  the  darkness  of  the  darkness  [the 
grave,  as  we  have  seen]  for  ever  teteretai,  is  kept ;  [i,  e,,  maintained ; 
the  expression  here  is  equivalent  to  that  elsewhere  used,  shall  never 
see  the  light  of  life.]  The  Ital,  and  Rh,,  arc,  to  whom  the  mist  of 
darkness  is  reserved  :  the  E.  V.  follows  this. 

1  John  2 :  25  ;  Gr,,  And  this  is  that  promise  which  he  promised 
us,  that  life  which  eternal. 

1  John  3  :  16  ;  see  p.  311  ;  and  402,  Milton. 

1  John  5:11;  Gr.,  iVnd  this  is  the  testimony,  that  (a)  life  eter- 


624:  THEOLOGY   OF   THE   BIBLE. 

nal  edoJcen,  offered,  to  us  God  :  and  this  the  life  through  the  son 
of  him  is :  [God  is  called  the  Saviour,  the  Redeemer,  all  through 
the  Scripture.]  Ver.  12;  Gr.,  Who  having  the  son,  hath  [will  have] 
that  life  :  who  not  having  the  son  of  God,  that  life  not  hath  [will 
not  have].  Ver.  18,  19,  20;  v.  18,  born  of  God.  Ver.  19;  Gr., 
We  know  that  of  God  we  are,  &c.  Ver.  20 ;  Gr.,  We  know,  in- 
deed, that  the  son  of  God  eJcei  [pluperfect  of  eiJco\^  had  appeared, 
and  hath  given  to  us  understanding  that  we  may  know  the  true 
[God] :  and  we  are  in  the  true,  en,  through,  the  son  of  him  Jesus 
Christ :  hoiitos,  that,  [i.  e.,  the  true  through  the  son  of  him]  is  the 
true  God,  and  the  life  eternal :  Lat.,  and  Ital.,  that  the  son  of  God 
came :  Rh.,  and  E.  V.,  is  come.  [It  is  plain  from  the  two  verses 
that  the  true  God  is  distinguished  from  the  Son.] 

Jude,  V.  13  ;  Gr.,  ...  to  whom  the  darkness  of  the  darkness  for 
ever  is  kept:  see  Pet.  2  :  17,  before  given. 

Rev.  2:7;  given,  p.  497.  Ver.  10  ;  Gr.,  ...  be  believing  until 
death,  and  I  shall  give  to,  or,  bestow  upon,  thee  the  Stephanos  [see 
James  1 :  12]  tis,  of  that,  or,  the,  life  :  [i.  e,,  faith  in  me  will  obtain 
it.]  Rev.  3:5;  Gr.,  Who  being  victorious  .  .  .  and  I  shall  not 
wipe  out,  or,  cancel,  expunge,  the  name  of  him  from  book  ttis,  of 
that,  or,  the,  life,  [as  will  be  the  names  of  those  who  believe  not.] 

Rev.  6:9;  see  p.  344,  foot,  Milton. 

Rev.  6:11;  see  p.  314,  315,  and  the  Catacombs  of  Rome. 

Rev.  13:1;  see  E.  V. ;  Margin,  "  The  description  in  this  verse 
resembles  that  given  in  Dan.  7  :  7,  19-25,  of  the  Roman  empire." 
— Ed.  Rev.  13  :  6  ;  Gr.,  And  he  opened  the  mouth  of  him  in  blas- 
phemy towai'ds  God,  to  blaspheme  the  name  of  him,  and  the  tent 
of  him  [the  heavens,  as  we  have  seen],  and  those  en,  as  to,  with  re- 
gard to,  the  heaven  dwelling  in  tents. 

Rev.  13  :  7  ;  see  E.  V.  13:8;  Gr.,  And  will  salute  reverently 
to  him,  all  the  dwelling  upon  the  earth,  of  whom  not  gegrapbai, 
are  written,  the  names  in  the  book  tes,  of  that,  life  of  [i.  e.,  pro- 
ceeding from  faith  in]  the  lamb  esphagmenou,  immolated  in  sacri- 
fice, from  foundation  of  world  :  [i.  e.,  which, — who — from  founda- 
tion of  world  was  in  due  time  to  be  immolated.  Immediately  after 
the  transgression  Jehovah  said.  Gen.  3  :  14,  15 ;  Heb.,  v.  14,  And 
said  Jehovah  God  to  that  nhsh,  whispering,  enchanting,  hissing, 
also  defined,  serpent,  [a  figurative  representation  of  sin]  ...  v.  15  ; 
Heb.,  .  .  .  eua,  he,  [the  seed  of  the  woman,]  shall . . .  and  thou  shait 
.  .  .  Gr.,  .  .  he  shall :  Ges.,  under  shuph,  for  eua,  gives,  he :  the  Laf ., 
and  the  Douay,  give,  she  shall  crush  thy  head,  and  thou  shalt  1"^' 


THEOLOGY   OF   THE   BIBLE.  625 

in  wait  for  her  heel :  Ital.,  and  E.  V.,  it  shall  bruise,  &c.  A  note 
between  brackets,  under  shuph,  says,  the  passage  does  not  apply- 
to  man  generally,  biTt  to  Christ  the  seed  of  the  woman :  and  in  a 
marginal  note  to  the  E.  V.  of  Gen.  3 :  15  our  Editors  say,  that  "a 
strong  presumption  "  arises  from  the  last  clause  of  the  E.  V.  verse 
that  the  contest  is  to  be  understood  to  be  between  the  Christ, — the 
seed  of  the  woman — and  the  original  serpent  himself,  and  not  be- 
tween the  Christ, — the  seed  of  the  woman — and  the  seed  of  the 
serpent.  Of  course  our  Editors  take  the  serpent  to  mean  Ortho- 
doxy's Devil,  and  (thinking  the  idea  that  their  Devil  should  have 
seed  to  be  heterodox)  they  thence  draw  their  "  strong  presumption," 
above  given. 

Now  our  Editors  have  only  to  learn  that  the  wAsA, whispering,  en- 
chanting, represents  sin,  and  to  turn  to  the  passages  which  represent 
sin  as  conceiving  and  bringing  forth,  to  learn  that  what  Orthodoxy 
calls  the  Devil — Satan — (i.  e.,  sin — the  adversary)  has  seed,  in  the 
figurative  language  of  Scripture  ;  and  to  learn  that  the  contest  be- 
tween their  Devil  and  the  Christ  is  a  contest  between  sin — our  sin- 
ful nature — and  the  Christ,  or  that  holiness  of  Which  he  was  the 
pre-eminent  example,  and  which  is  to  be  sought  and  attained 
through  him.  I  cite  but  two  passages :  Rom.  7  :  4,  5  ;  Gr.,  4, .  .  . 
for  the  to  become,  or,  be  born,  you  to  another  to,  which,  or,  who, 
from  among  dead  having  been  raised,  [i.  e.,  who  was  raised  from 
among  dead,]  that  ye  might  bring  forth  fruit  to  God.  Ver.  5,Gr., 
For  when  we  were  in  the  flesh,  [i.  e.,  in  sin,]  the  pathtmata,  pas- 
sions, inclinations  of  love,  of  the  sins  to,  which,  dia,  during,  the 
law  operated  in  the  membere  of  us  eis,  to,  or,  for,  the  to  bring  forth 
fruit  to  the  death.  The  Lat.  in  v.  4  is,  that  ye  may  be  of  another, 
who  out  of  dead  I'ose  again,  &c.  Ver.  5,  .  .  .  the  passions  of  sins  : 
Ital.,  V.  4, .  .  .  for  to  be  to  another,  &c.  Ver.  5,  the  passions  of  the 
sins :  Rh.,  v.  4,  that  you  may  belong  to  another,  who  is  risen  from 
the  dead,  &c.  Ver.  5,  the  passions  of  sins  :  see  the  verses  in  the 
E.  v.,  and  see  E.  V.  James  1 :  14,  15 

In  a  -marginal  note  to  Rev.  13  :  8  our  Editors  say,  that  to  read 

'from  fouii^dation  of  world'  in  connection  with  'written'  gives 

greater  simpiJJcity  to   the  language  of  the  verse,  besides  its  accord- 

a     e  with  chap.  47  :  8.     Now  the  Gr.  in  17  :  8  is, .  .  .  of  whom  not 

-'.raptai,  are  writttnn,  [including,  of  course,  not  shall  be;  gegrap- 

is  the  same  word   used  in  13:  8,  and  for  which  the  Lat.,  Rh., 

il.,  and  E.  V.,  there  i^^ive,  are  not  written,]  the  names  upon  the 

ok  tls  of  that,  or,  the,  Uife  from  foundation  of  world,  &c.    [The 


626  THEOLOGY   OF   THE   BIBLE. 

lamb,  and  the  book  of  that  life  through  him,  were  both  provided 
from  foundation  of  world :  an  atonement  through  the  Christ  was 
in  view  from  the  beginning  ;  and  the  system  is  the  same  as  if  he 
had  been  sacrificed  immediately  after  the  transgression.  The  book 
of  life,  is  a  figure  drawn  from  the  book  before  referred  to,  kept  by 
the  Jews.]  And  in  17:8,  the  Lat.,  Rh.,  and  Ital.,  give,  whose 
names  are  not  written  :  the  E.  V.  there  gives,  were  not  written. 
The  Ecclesiastics  who  gave  us  the  E.  V.  were  Calvinists ;  and  our 
Editors,  by  adopting  the  word  were^  wrongly  given  in  the  E.  V. 
of  17  :  8,  and  by  their  marginal  note  to  13  :  8,  show  that  they  are 
given  over  to  the  theory  of  John  Calvin,  the  man  '•  who  seized 
Servetus,  the  author  of  the  '  Christianismi  Restitutio,'  and  in  part 
the  discoverer  of  the  circulation  of  the  blood,  when  he  happened 
to  be  passing  through  Geneva,  and  committed  him  to  the  flames :  " 
a  historical  fact  which  I  might  have  cited  from  other  authors.  I 
cite  the  above  from  Draper,  p.  491  :  adding ;  and  that  because 
Servetus  opposed  his,  Calvin's,  theory, — a  theory,  as  developed  in 
what  are  called  the  five  points,  the  most  horridly  blasphemous 
ever  concocted  in  the  brain  of  man. 

Professor  Hudson,  formerly  a  preacher  of  Orthodoxy,  but  who 
abandoned  the  system,  in  a  work  published  by  him  says,  he  has 
lieard  Presb.  clergymen  say,  they  dared  not  think  on  eternal  pun- 
ishment lest  they  should  disbelieve  it. 

The  Rev.  Doct.  Theodore  Clapp,  in  his  autobiography  says,  he 
liad  preached,  at  New  Orleans,  a  zealous  sermon  for  endless  pun- 
ishment :  that  after  the  sermon,  Judge  W.,  who,  says  he,  was  an 
eminent  scholar,  and  had  studied  for  the  ministry,  but  relinquished 
his  purpose  because  he  covild  not  find  the  doctrine  of  endless  pun- 
ishment and  kindred  dogmas,  asked  him  to  make  out  a  list  of  texts 
in  the  Hebrew  and  Greek  on  which  he    relied  for  the  doctrine. 
The  Doct.  then  gives  a  detailed  account  of  his  studies  in  search  of 
texts  to  give  to  the  Judge.     That  he  began  with  the  Old  Test,  in 
the  Hebrew ;  and  prosecuted  his  study  during  that  and  the  suc- 
ceeding year ;  and  yet  that  he  was  unable  to  find  therein  so    mucu 
as  an  allusion  to  any  suftering  after  death.     That  in  the  d  dictionary 
of  the  Hebrew  language  he  could  not  discern  a  word^  signifying 
hell,  or  a  place  of  punishment  in  a  future  state.     Th-^t  he  could  not 
find  a  single  text,  in  any  form  of  phraseologv, ,  which  holds  out 
threats  of  ret'-ibution '  beyond  the  grave.     '^^'l»at  to  his  utter  as- 
tonishment it  turned  out  that  Orthodox  cr^-tics  of  the  greatest  ce- 
lebrity were  perfectly  familiar  witli  these  facts.     That  he  was  com- 


THEOLOGY   OF  THE   BIBLE.  627 

pelled  to  confess  to  the  Judge  that  he  could  not  jiroduce  any  He- 
brew text.  But  that  still  he  was  sanguine  that  the  New  Testa- 
ment would  furnish  what  he  had  sought  for  without  success  in 
Moses  and  the  projjhets.  That  he  prosecuted  his  study  of  the  Gr. 
of  the  New  Testament  eight  years.  That  the  result  was,  that  he 
could  not  name  a  portion  of  it,  from  the  first  verse  in  Mat.  to  the 
last  of  Rev.,  which,  fairly  interpreted,  affirms  that  a  part  of  man- 
kind will  be  eternally  miserable.  The  Doctor  concludes  by  saying : 
It  is  an  im^Dortant,  most  instructive  fact,  that  he  was  brought  into 
his  present  state  of  mind  (the  repudiation  of  the  dogma)  by  the 
Bible  only, — a  state  of  mind  running  counter  to  all  the  prejudices 
of  his  early  life,  of  parental  precept,  of  school,  college,  Theological 
Seminary,  and  professional  caste.  [How  could  the  Doctor  expect 
to  find  any  such  teaching  in  the  New  Test,  after  he  discovered  that 
it  was  not  found  either  in  Moses  or  in  any  other  of  the  prophets  ? 
And  if  he  could  have  found  any  passage  in  his  Greek  of  the  New 
Test.  Avhich  might  seem  to  teach  what  he  could  not  find  on  so  fun- 
damental a  matter  in  Moses  and  the  prophets,  would  he  have  ac- 
cepted it  as  gemiine  ?] 

In  Rev.  20 :  4,  the  Gr.,  .  .  the  2ysuchas,  breaths,  of  the  beheaded, 
means,  them  that  were  beheaded  :  we  have  seen  all  through  Scrip 
ture,  breaths  of  men,  for,  men . 

Rev.  20  :  5  ;  Gr.,  But  the  rest  of  the  dead  [of  what  dead  '?  Of 
dead  who  would  be  raised;  be  children  of  the  resurrection] — lived 
not  again .  .  .  This,  that  resurrection  which  jd/'O^?,  first,  (in  rank, 
or  eminence,  says  Donnegan  :)  and  v.  6  says,  those  shall  be  priests 
of  [concerning]  God  and  of  [i.  e.,  concerning]  the  Christ. 

Rev.  20:  12,  Gr.,  And  I  saw  tons  nekroiis,  dead  [without  our 
article,]  unimportant  and  powerful,  or  great,  &c. 

Rev.  20  :  13,  given,  p.  451. 

Rev.  20:  14;  And  the  death  and  the  hades  were  cast,  &c. : 
Ital.,  And  the  death  and  the  inferno :  Rh.,  And  hell  and  death  : 
E.  v.,  And  death  and  hell :  [The  Rh.  and  E.  V.  could  give  death 
Avithout  our  article,  in  this  verse,  where  the  Gr.  and  Ital.  use  the 
article  ;  but  could  not  give  dead -without  the  article  in  v.  12,  where 
the  Gr.  and  Ital.  use  the  article,]  v.  15  ;  Gr.,  And  if  any  one  not 
was  found  in  the  book  tts,  of  that,  or,  the,  life  Avritten,  he  was  cast 
into  the  limne,  SAvamp,  of  the  fire. 

Whately,  after  giving  the  meaning  of  1  Thesj.  4:  16,  before 
given,  says,  p.  140,  he  belicA^es  it  is  chiefly  from  chap.  20  and  21 
of  Rev.  that  the  idea  has  been  druAvn  of  a  literal  resurrection  of 


628 


rHEOLOGT   OF   THE   BIBLE, 


pious  Christians  before  the  final  resurrection, — their  splendid  reign 
with  Christ  in  person  for  1,000  years — the  literal  restoration  of 
Jerusalem,  &e.  He  answers  by  saying :  First,  you  should  con- 
sider that  this  book  is  professedly,  and  throughout,  prophetical ; 
like  those  more  ancient  prophecies  which  foretold  tlie  coming  of 
the  Christ.  [See  chap.  1 :  3;  22  :  7,  10,  18,  19.  It  is,  if  canonical, 
a  prophecy  of  things  to  take  place  on  the  earth.]  Whately  pro- 
ceeds :  It  is  evidently  fashioned  on  the  model  of  the  book  of  Daniel. 
Secondly,  that  it  is  part  of  the  character  of  the  prophecies  not  to 
be  so  framed  as  to  be  fully  understood  before  the  event ;  but  so  as 
to  be  interpreted  by  the  event.  After  illustrating  the  nature  of 
Scrij)ture  prophecies,  he  says  :  that  even  looking  to  these  prophe- 
cies (in  Rev.)  alone,  they  afford  no  ground  for  expecting  a  literal 
first  resurrection  of  saints,  together  with  the  rest  of  the  events 
spoken  of.  But  it  is  more  agreeable  to  the  general  character  of 
Scripture-prophecies,  especially  those  relating  to  Christ's  King- 
dom, to  be,  in  their  meaning^  spiritual,  rather  than  earthly  and 
carnal ;  in  their  expression^  figurative  and  obscure,  rather  than  so 
literal  and  plain  that  no  perversity  could  misunderstand  them. 

A  short  time  since,  a  gentleman  showed  me  a  notice  in  a  news- 
paper of  a  book  entitled,  The  Resurrection  of  the  Dead,  by  Rev. 
H.  Mattison,  D.  D.  I  procured  it.  It  was  published  186G.  Bishop 
Simpson,  in  an  Introduction,  highly  recommends  it.  I  have  read 
it.  I  soon  found  that  the  author  was  only  an  E.  V.  scholar,  and 
that  he  was  loaded  with  the  dogma — the  immortal  soul.  But  the 
first  part  of  his  third  chap,  afibrded  me  great  satisfaction.  It  gave 
me  a  third  witness  to  the  testimony  which  the  Catacombs  of  Rome 
give  of  Avliat  primitive  Christianity  was.  He  says :  These  Cata- 
combs are  the  burial  place  of  the  early  Christian  martyrs  during 
the  first  three  centuries  of  the  Christian  Church.  He  then  gives 
Bishop  Kip's  account  of  his  visit  to  them.  He  quotes  the  Bishop 
as  saying  :  We  were  wandering  among  the  dead  in  Christ :  in  that 
subterranean  city  where  are  deposited  the  ashes  of  hundreds  of 
thousands  who  died  in  the  faith  of  Christ,  and  whose  remains  were 
deposited  there  by  their  friends  and  brethren  of  like  precious  faith. 
Upon  the  slabs  or  the  adjoining  rock  are  numerous  inscriptions 
and  symbols  indicative  as  well  of  the  faith  of  those  who  were  buried 
as  of  those  Avho  buried  them.  That  some  of  these  inscriptions  date 
back  to  less  than  40  years  after  the  crucifixion.  That  these  in- 
scriptions furnish  conclusive  evidence,  not  only  that  the  Christians 
of  that  period  believed  in  a  resurrection,  but  that  they  looked  for 


THEOLOGY   OF   THE   BIBLE.  629 

a  resurrection  of  the  identical  bodies  laid  in  the  tomb.  Hence  the 
Phoenix,  fabled  as  rising  to  life  from  its  own  ashes,  is  one  of  the 
common  symbols  upon  their  tombs.  That  the  cock,  suggesting 
the  morning  of  the  resurrection  ;  and  a  fish,  or  a  sea-monster,  eject- 
ing a  man  from  his  stomach,  are  often  to  be  met  with  ;  the  latter 
an  allusion  to  Jonas,  says  the  Bishop,  That  another  symbol  is,  a 
sculjDtured  representation  of  the  resurrection  of  Lazarus,  That 
though  many  of  the  inscriptions  speak  of  the  '  rest '  or  '  sleep'  of 
the  dead,  they  also  speak  of  their  future  resurrection.  "  You  will 
arise ;  a  temjDorary  rest  is  granted  you."  That  a  number  of  the 
symbols  rej)resented  the  resurrection  of  Christ. 

This  witness, — Bishop  Kip,  like  the  other  two  witnesses  whose 
testimony  we  have  before  had,  did  not  find  a  single  inscription  or 
symbol  that  gives  any  countenance  to  the  dogma — the  immortal 
soul,  or  the  resurrection  of  the  unjust.  If  he  had,  we  may  be  sure 
he  would  not  have  omitted  to  give  it.  The  Bishop  seems  to  have 
seen  the  effect  of  the  absence  of  any  such  inscription  or  symbol : 
for  he  takes  care  afterwards  to  say :  "  So  full  was  the  hope  of  the 
martyrs  of  the  first  three  centuries  of  the  Christian  Church  with  the 
idea  of  immortality  for  the  body  as  well  as  the  soul,  that,&c."  The 
Bishop's  word  soul  means,  of  course.  Orthodoxy's  immortal  soul. 
Thank  you.  Bishop.  We  don't  want  your  Orthodoxy.  You  have 
given  us  the  testimony  of  the  Catacombs  :  no  word  from  you  can 
affect  that. 

The  idea  pervading  Scripture  is,  restoration  of  mankind  to  the 
state  before  the  fall,  in  a  repaired,  renewed,  earth  and  heavens. 
Whately,  p.  192,  says:  '■  The  eternal  habitation  of  the  blest  is  de- 
scribed by  the  Ajjostle  as  '  new  heavens  and  a  new  earth,'  meaning 
by  '  heavens '  the  air  we  breathe  and  sky  over  our  heads,  as  he 
means  by  '  earth '  the  place  on  which  we  dwell."  In  2  Pet.  3  :  13, 
Peter  says:  '  We  look  for  new  heavens  and  a  new  earth  wherein 
dwelleth  [shall  dwell,  present  for  future,]  righteousness : '  [i,  e,^  a 
righteous  mankind  ;  where  the  Christ,  or  that  righteousness  of 
which  he  was  the  pre-eminent  example,  shall  reign.  Orthodoxy's 
system  is,  a  touch  for  an  instant  on  this  planet,  and  thereby  a 
change  into  another  kind  of  creature,  to  go  to  some  other  orb  or 
place ;  some  to  the  orthodox  hell,  and  some  to  the  orthodox  heaven. 

A  single  further  remark  as  to  the  testimony  of  the  Cata- 
combs :  All  know  the  character  of  the  inscriptions  put  on  tomb- 
stones of  dead  by  immoi'tal-soul  believers.  If  the  Christianity  of 
the  primitive  Christians  had  been  that  which  afterwards  came  to 


630  THEOLOGY   OF   THE   BIBLE. 

prevail  and  now  prevails,  their  inscriptions  would  necessarily  have 
been  of  the  same  character.  That  tliey  are  what  they  are  is  con- 
clusive proof  that  their  Christianity  was  : 

"  The  Just  by  Faith^  shall  live  ■  again.'''' 


r  The  reader  now  has  the  result  of  more  than  twelve  years  faith- 
\  ful  study.  I  believe  that  no  work  of  the  kind  has  ever  been  given 
I  to  the  public.  It  seems  to  me  that  the  mode  adopted  is  the  natural 
and  only  sure  mode  of  obtaining  the  true  system  taught  in  the 
Bible.  Books  of  so-called  Theology,  and  of  men's  arguments  and 
inventions,  have  become  so  multiplied  that  a  life  time  is  not  suffi- 
cient to  read  and  compare  the  thousand  and  one  different  and  con- 
tradictory views  of  men,  on  various  points  supposed  to  be  involved 
in  the  Theos-logos, —  God-word — Theo-logy — of  the  Bible,  but 
which  have  reallj'^  no  foundation  in  God's  word.  '^Clie  result  has 
been,  and  is  to-day,  what  Draper  well  calls  an  "  anarchy  of  sects." 
And  this  result,  now  upon  us,  after  so  many  centuries  and  such 
unnumbered  volumes  of  controversy,  proves,  that  unless  some  such 
mode  be  resorted  to  as  has  been  adopted  in  this  work,  such  books 
and  writings  will  become  so  numerous  that,  to  use  the  hyperbole 
of  John,  the  world  cannot  contain  them. 

The  more  one  reads  of  such  books  and  writings,  if  he  reads  all 
sides,  the  less  he  is  able  to  come  to  any  conclusion ;  and  he  either 
abandons  in  despair  the  Avhole  subject  of  Theology,  or  he  confines 
his  reading  to  books  which  argue  for  the  tenets  of  the  sect  in  con- 
nection with  which  he  has  been  brought  up.  The  past,  then, 
which  is  a  teacher  in  reference  to  the  future,  instructs  us  that 
men's  arguments,  though  they  should  be  continued  through  all 
time,  will  lead  to  no  beneficial  result ;  and  proves,  that  there  is  but 
one  way  to  reach  the  truth:  and  that  way  is,  to  discard  all  the 
difterent  theories  which  different  sects  would  imi)ose  upon  us,  and 
set  ourselves  to  an  examination  of  the  original  Scriptures,  just  as 
if  no  other  Scriptures  than  those  in  which  the  God-word  was  ori- 
ginally given  were  ever  written.  They  were  written  lor  all  time ; 
and  should,  therefore,  be  studied  with  all  the  care  and  interest 
with  which  they  would  be  if  now  first  given  for  the  very  purpose 
of  putting  an  end  to  sect  and  controversy  and  giving  unity  to 
the  Church. 


THEOLOGY   OF   TUE   BIBLE.  631 

Have  we  any  prospect  that  all  or  any  of  the  sects  will  discard 
their  theories  and  resort  to  the  original  Scriptures  in  any  proper 
manner  ?  I  see  none.  Within  a  short  time  past  I  asked  a  book- 
seller in  New  York  if  he  had  a  translation  of  the  Old  Testament 
from  the  Hebrew.  He  answered,  yes.  And  what  does  the  reader 
suppose  he  handed  to  me  ?  It  was  a  book  in  which  the  Hebrew 
was  printed  in  one  column,  in  verses,  and  the  English  version,  in 
corresponding  verses,  in  a  parallel  column,  I  told  him  I  had  the 
Hebrew,  and  had  the  E.  V.,  and  therefore  did  not  want  the  book. 
[  have  since  seen,  in  the  same  bookstore,  another  and  more  costl}^ 
edition  of  the  same  book:  price  111.  It  is  published  by  Samuel 
Bagster  and  Sons,  London.  Now  this  book  bears  on  its  face  the 
affirmation  that  the  E.  V.  of  the  Old  Testament  is  a  correct  trans- 
lation from  the  Hebrew ;  and  so,  the  affirmation  that  it  is  alto- 
gether useless  to  study  the  Hebrew.  Who  but  an  E.  Y.  Ortlio- 
doxist  could  ever  have  thought  of  causing  the  publication  of 
such  a  book?  And  who  that  believes  the  affirmation  it  makes 
on  its  face  to  be  true  will  imdertake  the  labour  of  studying  the 
Hebrew  ? 

After  seeing  the  book  above  described,  a  relative  at  whose  house 
I  frequently  visit  shewed  me  a  book  which  he  thought  I  would  like 
to  see.  I  looked  into  it,  and  found  that  it  contained  the  Oreek  of 
the  New  Testament  in  one  column  and  the  E.  V.  of  it  in  a  j)arallel 
column  ;  a  similar  publication  to  that  above  described  in  reference 
to  the  Hebi-ew  of  the  Old  Testament.  I  told  him  what  it  was.  His 
wife,  a  remarkably  intelligent  lady,  immediately  said  :  It  is  a  cheat. 
And  the  book  was  laid  aside  as  worthless.  Both  husband  and  wife 
are  members,  in  full  communion,  of  a  Presb.  church.  I  have  since 
seen  this  same  book  for  sale  in  the  same  bookstore  in  New  York, 
price,  $3  50.  It  is  published  in  London  by  the  same  Saml.  Bagster 
and  Sons. 


I  have  used  the  words  '  the  so-called  Reformation.'  Let  us  see 
if  what  is  called  '  The  Reformation '  is  entitled  to  that  name.  The 
so-called  Reformation  is  dated  A.  D.  1517.  Every  work  is  to  be 
tried  by  its  fruits.  Wliat  was  reformed  by  that  work  ?  And  what 
fruits  has  it  produced  in  the  long  period  of  350  years  ?  On  these 
questions  I  content  myself  with  giving  a  few  extracts  from  the  late 
work  of  the  Orthodox  Shimeall.  At  p.  106  he  says,  it  failed  in 
effecting  more  than  a  very  partial  emancipation  of  Christendom 


632  THEOLOGY   OF   THE   BIBLE. 

from  the  tyranny,  spiritual  and  temporal,  of  the  Papal  See.  And 
in  note  E  he  says,  it  was  content  to  limit  itself  to  the  remomal  of 
the  grosser  abuses  and  corruptions  of  bygone  ages.  In  all  this 
Shimeall  is  undoubtedly  correct :  but  it  is  also  true,  (and  this  takes 
from  that  work  all  pretension  of  being  a  reformation  in  any  im- 
portant sense,)  that  it  left  undisturbed  all  the  jDaganism  with  which 
Christianity  had  been  corrupted,  and  with  which  it  remains  cor- 
rupted to  this  day,  in  so-called  Orthodoxy. 

Next,  as  to  its  fruits.  I  take  from  the  same  author  the  following- 
statistics  :  The  aggregate  population  of  the  earth  is  twelve  hundred 
and  twenty-five  millions.  These  may  be  divided,  says  he,  into  the 
following  religious  systems,  namely : 

1.  Of  Brahminical  Pagans,  in  Asia,     .     .     .     650,000,000. 

2.  Of  Mohammedans,  in  Asia  and  Africa,   .     150,000,000. 

3.  Of  Pagans,  in  a  purely  savage  state,      ,     100,000,000. 

4.  Of  Jews,  the  kingdom  of  Judah,  dispersed,  14,000,000. 
In  Christendom  there  are — 

1.  Of  the  Western,  or  Romish  Church,  .     .     170,000,000. 

2.  Of  the  Eastern,  or  Greek  Church,     .     .       60,000,000. 

3.  Of  Protestants,  throughout  the  world,  .       80,000,000. 

Total  population,  ....  1,224,000,000. 
He  then  says :  It  results  from  these  statistics,  first,  That  less  than 
one-fifth  of  the  earth's  population  are  included  within  the  pale  of 
Christendom.  Second,  That  of  these  latter,  only  about  one-third 
l)ear  the  Protestant  name.  Nor  is  this  all.  Third,  computing,  as 
we  must,  says  he,  the  real  numerical  strength  of  Protestant  Chris- 
tianity by  the  communion  statistics  of  all  the  various  branches  of 
the  Protestant  Church  scattered  over  the  world,  they  do  not  yield 
a  total  of  over  15,000,000  [of  the  1,224,000,000.]  On  this  view, 
Shimeall  exclaims :  What  a  picture  !  And  well  may  we,  in  view 
of  the  rapid  and  extensive  progress  of  i^rimitive  Christianity  within 
a  very  short  time  after  the  crucifixion,  exclaim :  What  a  picture  ! 
What  a  picture,  for  the  so-called  Reformation  !  What  a  picture 
for  so-called  Orthodoxy  !  And,  further,  this  insignificant  '  numeri- 
(!al  strength  of  communion  statistics'  of  Protestantism  is  divided 
into  numberless  discordant  sects:  each  sect  composed  of  women 
and  children  more  largely  than  of  men  ;  not  one  of  whom,  or  of  the 
Pastors,  reads  the  Scriptures  in  the  languages  in  which  they  were 
written ! ! 


INDEX. 


For  the  promise  cited  oa  the  Title  Page,  "The  just  by  faith,  shall  live 
again;  "see  Habak.  2:  4,  page  216;  Job  14  :  14,  pages  278-9  under 
John  12:  25;  Kom.  I:  17,  page  607;  Gal.  3:  11,  page  617;  Heb.  10: 
38,39,  page  302-3. 

Read  the  Prefatory  remarks,  page  1. 

Read  the  conclusion,  page  360  and  following.  (The  Author  thought 
that  proofs  should  precede  conclusion :  that  it  was  better  to  say  at 
the  end  what  had  been  proved  than  to  promise  at  the  beginning  would 
would  be.) 

The  plan  of  the  work  is  simple.  The  Heb.  word,  and.  its  meaning,  are  first  made 
familiar  to  the  reader,  and  then  is  followed  all  through  the  Old  Testament,  every  pas- 
sage where  it  occurs  being  given,  and  the  various  words  are  given  which  are  used  for 
it  in  the  five  diflferent  versions  examined,  namely,  the  Greek  (Gr.)  version— called  the 
Septuagint;  the  Latin  (Lat.)  version  called  the  Vulgate,  which  the  Roman  Church 
insists  is  the  only  authentic  version  ;  the  Italian  (Ital.)  version  ;  the  Douay  version  ; 
and  the  English  version  (B.  \.)  For  example,  the  Heb.  word  eii-2Jksh—hreaLth,  for 
which  the  E.  V.  has  about  half  the  time  sotcl,  is  first  taken,  and  is  followed  through  all 
the  Old  Testament.  And  the  several  Greek  words  used  in  the  Gr.  version  of  the  Old 
Testament  for  the  Heb.  words  examined,  are  followed  through  the  New  Testament. 
For  example,  psuche,  the  Greek  word  generally  used  [in  the  Gr.  version  of  the  Old 
Testament  for  the  Heb.  word  enphsh,  is  followed  through  all  the  New  Testament,  and 
the  various  words  used  for  it  in  the  four  versions  of  the  New  Testament  are  given. 
The  reader  soon  becomes  so  familiar  with  the  Heb.  word  for  which  the  E.  V.  has  so 
often  smtl,  sjm-it^  ghost,  c6c.,  that  it  is  not  necessai-y  to  repeat  often  the  meaning  of  the 
Heb.  word.  In  other  instances  where  a  Heb.  word  is  used  (always  in  our  own  letters), 
the  meaning  of  it  immediately  follows,  so  that  the  English  may  be  read  as  if  the 
Heb.  word  was  not  introduced. 

It  would  require  a  very  minute  and  extended  index  to  lead  to  all  the  information  con- 
tained in  the  book.  But  something  of  the  kind  may  aid  in  giving  the  reader  an  ad- 
equate idea  of  the  wo.ik,  and  lead  to  a  more  thorough  reading  of  it. 

SOUL,  pages  2  to  360.     But  many  tilings  not  expected  will  be  found  in 
those  pages. 

Correct  translation  of  Gen.  35  :  18,— the  English  Version  of  which  is  so 
important  to  orthodoxy, — page  14;  and  see  page  613,  near  the  top. 

The  e7i-phsh—hvGSiih,  (English  version  so  often  soul,)  is  in  the  blood, 
Lev.  17:  11-14,  pages  29-30. 


1  INDEX. 

Dead  en-phsh — breath — soul,  (English  version  dead  body,)  Lev.  21  :  11  ; 
page  32. 

Dead  en-phaTi,  E.  V.  dead  body,  Numb.  6  :  6  ;  9  :  6,  7,  10  :  pages  39-40*. 

Dead  en-pTish,  E.  V.  dead  body.  Numb.  19  :  11 ;  page  42. 

Let  die  en-phsh — breath — soul — of  me,  E.  V.  let  me  die.  Numb.  23  :  10  ; 
page  44. 

The  two  Hebrew  words  en-phsh  chayah — breath  breathing— occur  twelve 
times  in  the  Pentateuch — the  five  books  of  Moses,  namely:  Gen.  1: 
20,  21,  24,  30 ;  2  :  7,  19  ;  9 :  10,  12,  15,  16 ;  Levit.  11 :  10,  46.  Turn 
to  these  passages,  given  in  their  order  in  the  Book.  The  Douay  gives 
living  soul  in  five  of  these  passages,  namely :  Gen.  2 :  7,  page  4,  5  ; 
Gen.  9:  10,  12,  15,  16,  pages  10-11.  The  E.  V.  gives  living  soul  in  but 
one  of  them,  namely:  Gen.  2:  7. 

Examination  of  Commentator  Scott's  Note  to  Gen.  2:  7,  page  68  to  71. 
The  Wilch  of  Endor,  1  Sam.  28 :  8,  page  412  and  following. 

The  E.  V.  of  Psalm  16:  10,  "Thou  wilt  not  leave  my  soul  in  hell,"  &c., 
corrected,  page  114  and  following. 

Bishop  Hobart's  and  Episcopacy's  understanding  of  that  verse  (^Psalm 
16:  10)  overthrown,  pages  116  to  124. 

The  E.  V.  of  Psalm  49  :  11,  "  Their  inward  thought  (is  that)  their  houses 
(shall  continue)  for  ever,"  corrected,  page  134. 

Conversation  with  a  Bishop  in  reference  to  that  verse  (Psalm  49  :  11) 

pages  138  to  143. 
Remarks  on  the  Books  called  Apocryphal,  pages  220,  256. 
Various  Heathen  notions  of  what  is  called  the  soul,  pages  266-7. 
As  to  the  E.  V.  of  Gen.  2 :  7,  see  1  Cor.  15 :  45,  page  292. 

How  Esdras— Ezra — gives  Gen.  2  :  7,  page  6. 

"  Thou  shalt  go  to  thy  fathers  ;"  "  they  were  gathered  unto  their  fathers, " 
meaning  of,  page  318  to  323. 

Bishop  Hobart's  and  Episcopacy's  theory  of  departed  souls — spirits — 
ghosts,  page  320  to  322. 

Dives  and  Lazarus,  page  320,321  ;  and  Whately's  remarks,  page  322, 

The  transfiguration — Moses  and  Elias,  and  remarks  by   Whately,  page 

352-3. 
The  Christ's  proof  to  the  Sadducees  that  there  would  be  a  resurrection 

from  among  dead,  page  323-4. 

How  Albert  Barnes,  D.  D.,  gets  at  the  idea  of  inherent  immortality, 
page  325  to  330. 


Views  of  John  Milton,  page  ^29  to  347. 

Views  of  John  Locke,  page  347  to  349. 

Views  of  Archbishop  Whately,  page  340,  342,  349  to  353  ;  3.56,  se- 
cond paragraph,  583,  616,  622  under  2  Tim.  4:  8,  627,  628. 

En-phsh — breath — soul — of  every  breathing  thing.  Job  12:  10,  page  99; 
Numb.  31:    28,  page  50 ;  Rev.   8:  9;    16:  3;  page  316. 

TheE.  V.  of  Acts  13.  48,  "As  many  as  were  ordained  to  eternal  life 
believed,"  corrected,  page  328, 

SPIRIT,  page  360  to  433.  And  this  word  has  been  to  some  extent  antici- 
pated under  the  word  Soul.  The  Hebrew  ruach  roe — breath  bad — bad 
breath — is  a  Hebrew  expression  for  disease,  sickness  ;  1  Sam.  16  :  14, 
16,  23  ;  in  each  of  whicli  verses  the  Douay  has  evil  spirit,  and  the  E.  V, 
has  evil  spirit,  page  387-8. 

All  breathing  creatures  are  spirits  as  well  as  souls,  ghosts  ;  the  three 
words  mean  the  same,  namely,  breaths.  See  Hosea  4 :  3,  page  210, 
where  Psal.  104 :  29  is  cited. 

E.  v.,  ''Who  inaketh  his  angels  spirits."  The  Douay  in  Psal.  104:  4, 
has  "  Who  makest  thy  angels  spirits;"  and  theE.  V.  there  has,  "  Who 
maketh  his  angels  spirits."  In  Hebrews  1  :  7,  the  Rheims  Romish  ver- 
sion of  the  New  Testament,  published  with  the  Douay  of  the  Old 
Testament,  has  "He  maketh  his  angels  spirits,"  with  a  comma  after 
angels.  The  E.  V.  there  has  "  Who  maketh  his  angels  spirits,"  with 
no  comma  after  angels.  The  true  Scripture  is,  "He  maketh  winds 
messengers  of  him."  See  page  395,  432-3.  As  to  who  Geddes  was, 
see  page  431. 

Spirits  in  prison ;  see  page  341  to  343. 

GHOST;  see  Gen.  6:  17;  7:  21,22;  page  8,  9;  Job  11  :  20,  page  98; 
Jer.  15  :  9,  page  189  190  ;  Lament.  1 :  19,  page  198 ;  Acts  5:  5,  10,  page 
285  ;  Acts  12:  23,  page  286  ;  and  see  page  415,  416,  for  other  passages 
where  the  Rheims  gives  ghost,  and  the  E.  V.  the  same,  and  see  page 
190,  370. 

DEATH.  The  meaning  of  this,  word  is  conclusively  shown  in  connection 
with  the  words  before  given,  and  read  page  360. 

PADADISE;  page  487  to  497. 

HELL;  page  433  to  454.  This  word,  also,  has  been^  partly  anticipated; 
see  page  121  to  124. 

GEHENNA ;  see  page  259  to  262,  and  274  under  Luke  12 ;  4,  5. 

SATAN,  Devil ;  page  454  to  487. 


IV  INDEX. 

Devils  in  the  hogs,  Page  469,  commence  at  Matt.  8 .  17,  page  467 ,  see 
remarks  of  Draper  and  Thomasius,  page  485 ;  Bekker's  exposure  of 
the  orthodof  notion  of  Devils,  page  486-7. 

DAMNATION — its  meaning.     What  orthodoxy  means  by  it,  page  444-5- 
6-7 ;  aud  John  5  :  29,  page  592. 

For  the  E.  V.  word  ■punishment  in  Matt.  25 :  46 ;  the  Gr.  word  is  Ko- 
lasis — catting  off;  see  page  586. 

HEAVEN;  page  497  and  following. 

Localization  of  Heaven,  by  Pope  Gregory,  page  563.     Patristic   Geo' 
phy  and  Astronomy,  page  530,  531. 

RESURRECTION,  page  564  and  following. 

For  Acts  24 :  15 ;  the  verse  relied  on  as  teaching  the  resurrection  of  the 
unjust;  see  page  593-4-5  and  page  600  (beginning  with  Acts  13  :  26) 
to  610. 

The  E.  V.  of  Psal.  87:  37,  38,  corrected.  See  page  171-2,  under 
Prov.  24,  14  and  page  44-5-6,  under  Numb.  23 :  10,  where  the  two 
verses  in  Psal.  are  given. 

The  true  rendering  of  1  Oor.  15  :  22,  given  page  333,  near  the  foot,  and 
page  344.  Tlie  E.  V.  there,  is,  "  For  as  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive." 

Conversation  with  a  Bishop,  on  Resurrection,  page  336. 
Testimony  of  the  Catacombs,  page  314,  315,  under  Rev.  6:  11,  and  page 
628-9. 

What  translators  can  do  by  transposing  words  to  suit  a  theory,  see  Acts 

13 :  48 ;  2  Tim.  1 :  10,  page  325  to  328,  and  Acts  4:  2,  page  599. 
The  E.  V.  of  Job  19 :  25  corrected,  page  569,  and  Job  13  :  28,  page  565. 


INDEX. 


For  the  promise  cited  on  the  Title  Page,  "The  just  by  faith,  sliall  live 
again;  "see  Habak.  2:  4,  page  216;  Job  14  :  14,  pages  278-9  under 
John  12:  25;  Rom.  1:  17,  page  607;  Gal.  3:  11,  page  617  ;  Heb.  10: 
38,  39,  page ^302-3  ^an;l  see^Eng.  version  of  Acts  18:  38,  SO-^^^^^J^^^ 


Read  the  conclusion,  page  G30  and  following.  (The  Author  thought 
that  proofs  should  precede  conclusion :  that  it  was  better  to  say  at 
the  end  what  had  been  proved  than  to  promise  at  the  beginning  what 
would  be.) 

The  plan  of  the  work  is  simple.  The  Heb.  word,  (with  its  meaning),  is  first  made 
familiar  to  the  reader,  and  then  is  followed  all  through  the  Old  Testament,  every  pas- 
sage where  it  occurs  being  given,  and  the  various  words  are  given  which  are  used  for 
it  in  the  five  difl'erent  versions  examined,  namely,  the  Greek  (Gr.)  veisiou — called  the 
Septuagint ;  the  Latin  (Lat.)  version  called  the  Vulgate,  which  the  Roman  Church 
insists  is  the  only  authentic  version  ;  the  Italian  (Ital.)  version  ;  the  Douay  version  ; 
and  the  English  version  (E.  V.)  For  example,  the  Heb.  word  en-phsh—\)TcaX\\,  for 
which  the  E.  V.  has  about  half  the  time  soul,  is  first  taken,  and  is  followed  through  all 
the  Old  Testament.  And  the  several  Greek  words  used  in  the  Gr.  version  of  the  Old 
Testament  for  the  Heb.  words  examined,  are  followed  through  the  New  Testament. 
For  example,  psuche,  the  Greek  word  generally  used  in  the  Gr.  version  of  the  Old 
Testament  for  the  Heb.  word  etiphg/i,  is  followed  through  all  the  New  Testament,  and 
the  various  words  used  for  it  in  the  four  versions  of  the  New  Testament  are  given. 
The  reader  soon  becomes  so  familiar  with  the  Heb.  words  for  which  the  E.  V.  has  so 
often  sold,  spirit^  ghost,  d-c,  that  it  is  not  necessary  to  repeat  often  the  meaning  of  the 
Heb.  word.  In  other  instances  where  a  Heb.  word  is  used  (always  in  our  own  letters), 
the  meaning  of  it  immediately  follows,  so  that  the  English  may  be  read  as  if  the 
Heb.  word  was  not  introduced.  Ges.  stands  for  Gcsenius.  Wherever  I  have  given 
several  words  for  a  Heb.  or  a  Gr.  word,  and  wherever,  without  giving  the  Heb.  or  Gr. 
word  I  have  given  several  words,  sometimes  with  or  between  them,  they  are  all  defini- 
tions given  in  the  Lexicons. 

It  would  require  a  very  minute  and  extended  index  to  lead  to  all  the  information  con- 
tained in  the  book.  But  something  of  the  kind  may  aid  in  giving  the  reader  an  ad- 
equate idea  of  the  work,  and  had  to  a  more  thorough  rcadinji  of  it. 

SOUL,  pages  2  to  360.     But  many  thiugs  not  expected  will  be  found  in 
those  pages. 

Correct  translation  of  Gen.  35  :   18,  — the  English  Version  of  which  is  so 


INDEX. 

important  to  orthodoxy, — page  14;  and  seepage  613,  near  the  top;  and 
see  2  Maccab.  3 :  31 ;  7 :  9,  p.  393  ;  Job  11  :  20,  p.  365,  near  top. 

The  en-jihsTi—hreath,  (English  version  so  often  soul,)  is  in  the  blood, 
Lev.  17:  11-14,  pages  29-30;  Deut.  12:  23,  p.  59  ;  blood  of  en2}hsh, 
Prov.  28:  17,  p.  174;  Gen.  9:  5,  page  10;  and  see  Jer.  2:  34,  p.  186; 
and  see  p.  369,  line  9,  to  end  of  paragraph. 

The  soma — bodj,  is  used  both  for  the  living  person  and  for  a  dead  person. 
The  reader  will  find  many  instances  of  each. 

For  enphsh — breaths — of  a  household  the  Greek  has  somata  (plural  of 
soma) — bodies,  for  living  persons  ;  Gen.  36;  6,  p.  16;  1  Oor. :  6,  15, 
p.  290 ;  1  Oor.  6:  19,  20,  p.  291  ;  1  Cor.  13  :  3,  p.  291 ;  2  Oor.  10 :  10, 
p.  293  ;  Rom.  6  :  12,  14,  p.  289. 

The  soma  (used  for  a  dead  person)  is  called  upon  to  arise  ;  Acts  9  :  40,  p. 
286. 

Dead  en-phsTi — breath — soul,  (English  version  dead  body,)  Lev.  21 :  11, 
page  32. 

Dead  en-phsh,  E.  V.  dead  body,  Numb.  6 :  6 ;  9  :  0,  7,  10 :  pages  39-40. 

Dead  en-^jfish,  E.  V.  dead  body.  Numb.  19  :  11 ;  page  42;  and  in  Lev.  19  : 
28,  p.  31,  a  dead,  and  the  dead,  is  given  for  the  single  word  enphsh ; 
and  the  same  in.  Lev,  21  ;  1,  p.  32  ;  22:  4,  p.  33  ;  Numb.  5  :  2,  p.  38; 
Haggai2:  13,  p.  218. 

Let  die  c?i-^7isA— breath— soul— of  me,  E.  V.  let  me  die,  Numb.  23  :  10, 
page  44. 

^«j:>/isA— breath— soul— in  the  entrails;  1  Kings  17:  21,  22,  p.  85  ;  Job 
32  :  18,  p.  380,  Heb.  ruach— the  breath— spirit— in  the  belly  ;  Ps.  51 : 
10,  p-  377,  2d  paragraph;  Ps.  103  :  1,  p.  150,  enphsh  in  entrails;  109: 
18,  p.  152;  in  entrails;  Isai.  63:  11,  p.  381,  who  put  in  entrails  of 
him  I  r?meA— breath— spirit— of  holiness  of  him;  Isai.  26:  9,  p.  180, 
ruach  of  me  in  entrails  of  me  ;  Ezek.  11 :  10,  p.  378,  ruach  in  entrails  of 
them  ;  Ezek.  36 :  26,  27,  p.  379,  1st  paragraph,  ruach  in  entrails  of 
you,  in  each  of  these  verses;  Habak.  2:  19,  p.  369,  2d  paragraph,  any 
ruach  not  in  entrails  of  him— it.  In  Baruch  2 :  17,  p.  245,  we  have 
"  those  lying  dead  in  the  hades  [grave],  of  whom  is  taken  away  the 
pneuma,  breath— spirit — from  the  entrails  of  them  ;  "  and  for  entrails, 
see  Jer.  4:  19,  p.  187  ;  Luke  1  :  78,  p.  272  ;  2  Oor.  7  :  15,  p.  293; 
Philipp.  1 :  8,  p.  294  ;  Philemon,  v.  7,  p.  300,  and  v.  20,  p.  301. 

In  Eccl.  24:  1,  p.  241,  we  have  wisdom  commendeth ^S'WcAen — breath — 
soul— of  her  ;  E.  V.,  wisdom  shall  praise  herself. 

E.  V.  man,  where  the  Heb.  is  enphsh  adm — breath,  soul — of  man;  Lev. 
24  :  17,  p.  34;  and  see  psuche  of  man,  for  man;  Rom.  2  :  0,  10,  p.  288 ; 
psuche  of  you,  for  you,  2  Cor.  12  :  15,  p.  294. 


IXDEX.  Ill 

E.  v.,  beast,  where  the  Ileb.  is  enphsli  heme — breath — soul — of  beast; 
Lev.  24  :  18,  p.  34-35;  and  see  enphsJi  of  cattle;  Prov.  12:  10,  p.  163. 

E.  V.  man,  where  the  Gr.  is  psuche;  Lev.  17  :  4,  p.  28-29;  and  see  Lev. 
17;  10,  p.  29  ;  Prov.  27 :  7,  p.  173. 

Solomon's  evpTish — Gr.  j^^uche — breath— soul  [for  sayings]  encompassea 
the  earth;  Douay,  thy  soul  covered  the  earth;  E.  V.,  thy  soul  covered 
the  whole  earth;  Eccl.  47:  15,  p.  243. 

Lexicographers  first  give  the  primary,  etymological,  true  meaning  of 
words,  as  of  epJish — Gr.,  psuche;  ruach — Gr.  pneuma,  &c. ;  and  then 
give  the  secondary  senses  in  which  they  are  used ;  see  p.  251,  under  2 
Maccab.  1 :  3. 

The  two  Hebrew  words  en-phsh  chayaTi — breath  breathing— occur  twelve 
times  in  the  Pentateuch — the  five  books  of  Moses,  namely :  Gen.  1 : 
20,  21,  24,  30;  2:  7,  19  ;  9:  10,  12,  15,  16;  Levit.   11:  10,  4G.     Turn 

'  to  these  passages,  given  in  their  order  in  the  Book.  The  Douay  gives 
living  soul  in  five  of  these  passages,  namely :  Gen.  2 :  7,  page  5,  6 ; 
Gen.  9:  10,  12,  15,  1(5,  pages  10-11.  The  E.  V.  gives  living  soul  in  but 
one  of  them,  namely:  Gen.  2:7;  and  for  enpTish  chayah  see  Ezek.  47. 
9,  p.  207. 

The  Heb.  idiom  e/ipAsA  of  me,  for,  I;  Gen.  19:  20;  27:  4,  7,  page  13  : 
enphsh  of  thee,  for,  thou,  Gen.  27  :  19,  31,  p.  14  ;  enphsh  of  you,  for, 
yourselves,  Lev.  11 :  43-44,  p.  27;  Song  of  Sol.  1  :  7 ;  8:  2,  3,  4,  p. 
176.  Gesenius,  under  enphsh,  says  "  enphsh  of  me  and  enphsli  of  thee, 
are  put  for  the  personal  pronouns  I  and  thou,"  citing  passages;  and  see 
Jer.  5  :  9,  29,  p.  188;  Jer.  9  :  9  ;  14 :  19,  p.  189. 

En2)hsh  of  him,  for,  him,  himself;  Isai.  44:  20.  p.  182.  Enphsh — Gr. 
psuche — of  men,  breaths — souls  of  men,  for,  men  ;  1  Maccab.  2  :  38,  p. 
249.  The  same  in  1  Maccab.  9:  2;  10:  33,  p.  250;  and  in  Rev.  18: 
11,  12,  13,  p.  316;  1  Peter  1:  22,  p.  308;  1  Peter  5  :  6,  p.  310. 

Enphsh  of  them,  for,  themselves;  Isai.  46:  2;  44:  17,  p.  182;  Ezek.  14: 
14,  16,  18,  20,  p.  202. 

Enphsh  of  you  ;  Douay,  your  souls;  Ital.  and  E.  V.,  yourselv'es;  Jer.  37: 
9,  p.  194 ;  psuche  of  you,  for,  you,  2  Cor.  12 :  15,  p.  294. 

Enphsh  usedfor  men  ;  Ezek.  22 :  25,  27,  p.  204  ;  enphsh  of  men,  for,  men, 
Ezek.  27  :  13,  p.  206.  Greek  ;  names  of  men  [another  idiom  for  men, 
equivalent  to  breaths — souls — of  men,  for,  men];  Rev.  11  :  13,  p.  316. 

In  Judges  16  :  16,  p.  76,  we  have  Heb.,  was  shortened  e?)^j/i«A— breath — 
soul — of  him  even  to  death.  In  Mat.  26  :  38,  p.  265,  we  have  Greek, 
deeply  dejected  is  the  p>suche — breath — soul — of  me  even  to  death 
[i.  e.,  I  am  deeply,  &c.] 


IV  IXDEX. 

An  expaudecl  uf  enphsh,  or  an  expaudeJ  enphuh,  used  for  one  who  is 
puffed  up,  a  vain  man,  a  boaster;  Prov.  2,6:  25,  p.  174. 

Meaning  of  our  wofd  pusillanimous  ;  Eccl.  V  :  10,  page  234. 

O  my  soul  is  poetical  for,  O  David  ;  Ps.  16  :  2,  p.  113  ;  Jndges  5  :  7,  12, 
21,  p.  74,  75,  in  the  song  of  Deborah;  and  see  Ps.  27:  7,  p.  173.  The 
reader  may  judge  whether  enphsh  is  poetical  there. 

Running  water  is  called  in  the  Hebrew  living  water;  Lev.  14:  50,  51,  52, 
p.  28 ;  and  the  Heb.  enphsh  chayah — breath  breathing  [i.  e.,  air  in 
motion  in  and  out  of  the  lungs]  is,  in  the  Hebrew,  living  breath  ;  E.  V., 
Gen.  2:  7,  living  soul. 

In  Gen.  46  :  26,  p.  17,  we  h&xQ  enphsh — breath  — soul — out  of  the  haunch 
of  Jacob ;  and  the  same  in  Exod.  1 :  5,  p.  13.  In  Hebrews,  New  Test., 
7:  5,  p.  302,  we  have  Greek,  the  brethren  of  tliem,  although  having 
come  out  of  the  haunches  of  Abraham. 

Examination  of   Commentator  Scott's  Note  to  Gon.  2  :  7,  page  03  to  71. 

The  Witch  of  Endor,  1  Sam.  28  :  8,  page  412  and  following. 

The  E.  V.  of  Psalm  16:  10,  "Thou  wilt  not  leave  my  soul  in  hell,"  &c., 
corrected,  page  114  and  following;  and  see  Acts  13:  36,  37,  p.  600; 
Acts  2:  27,  31,  p.  283;  and  see  E.  V.  of  Acts  13  :  30,  35. 

Bishop  Hobart's  and  Episcopacj's  understanding  of  that  verse  (Psalm 
16:  10)  overthrown,  pages  116  to  124. 

The  E.  V.  of  Psalm  49  :  11,  "  Their  inward  thought  (is  that)  their  houses 
(shall  continue)  for  ever,"  corrected,  page  134. 

Conversation  with  a  Bishop  in  reference  to  that  verse  (Psalm  49 :  11), 
pages  138  to  143. 

Remarks  on  the  Books  called  Apocryphal,  pages  220,  256;  and  page  357, 
Milton. 

Various  Heathen  notions  of  what  is  called  the  soul,  pages  266-7. 

As  to  the  E.  V.  of  Gen.  2:  7,  sec  1  Cor.  15  :  45,  page  292  ;  Wisdom  of 
Sol.  15:  11,  p.  231. 

How  Esdras  —Ezra — gives  Gen.  2  :  7,  page  0. 

'"  Thou  shalt  go  to  thy  fathers  ;"  "  they  were  gathered  unto  their  fathers," 
meaning  of,  page318  to  323;  Ps.  49:  19,  p.  138. 

^Bishop  Hobart's  and  Episcopacy's  theory  of  departed  souls— spirits — 
ghosts,  page  320  to  322. 

Dives  and  Lazarus,  page  320,  321  ;  and  Whately's  remarks,  page  352. 

The  transfiguration— Mosas  and  Elias,  and  remarks  by  Whately,  page 
352,  3,  4. 


INDEX.  V 

The  Christ's  proof  to  the  Sadducees  that  there  would  be  a  resurrection 
from  among  dead,  page  323-4  ;  and  see  page  331,  Milton,  and  page  351- 
2,  Whately. 

How  Albert  Barnes,  D.  D.,  gets  at  the  idea  of  inherent  immortality, 
page  325  to  330. 

Views  of  John  Milton,  page  329  to  347 ;  taken  from  his  work  entitled 
"A  treatise  on  Christian  Doctrine,"  published  after  his  death. 

Views  of  John  Locke,  page  347  to  349  ;  taken  from  his  treatise,  entitled 
"  Reasonableness  of  Christianity." 

Views  of  Archbishop  Whately,  page  143,  340,  342,  349  to  353 ;  350, 
second  paragraph,  583,  016,  622  under  2  Tim.  4:  8,  027,  628;  and 
see  page  248,  foot. 

Eri'phsh — breath — soul — of  every  breathing  thing,  Job  12:  10,  page  99: 
Numb.  31:  28,  page  50;  Rev.  8:  9;  16:  3;  page  316;  Deut.  20; 
16,  page  00-61;  Prov.  7:  23,  !>.  160.  Prov.  12:  10,  p.  163;  and  see 
Joell:  20,  p.  211. 

He  shall  live;  enpJish  of  him  shall  be  to  him  for  booty  ;  Jer.  21 :  9,  p. 
191 .  Jer.  38:  2,  p.  194;  Jer.  39  :  18,  p.  195  ;  Jer.  45:  5,  p.  19G. 

Fnphsh  which  sinneth  shall  die ;  Ezek.  18:  4,  5,  20,  p.  203. 

In  Job  11 :  20,  p.  365,  near  top,  the  Heb.  is,  a  breathing  out  of  enphsh — 
breath — soul,  for,  death. 

Forest  and  fruitful  field  said  to  have  enphsh  and  isJir,  breath — soul — and 
flesh  ;  Isai.  10  :  18,  p.  178. 

Meaning  of  the  E.  V.  words,  converting  the  soul;  Ps.  19:  7,  p.  125; 
Ps.  23  :  3,  p,  126 ;  Ps.  35  :  17,  p.  129 ;  Prov.  25  :  13,  p.  172  ;  lament. 
1:  11,  16,  19,  p.  198;  and  see  Ruth  4 :  15,  p.  77  ;  Judges  15  :  19,  under 
Ruth  4:  15;  Acts  3:  19,  p.  284;  2  Tim.  1:  16,  page  299;  Philemon, 
V.  7,  p.  300;  and  see  the  ditferent  language  in  James  5:19,  20,  p.  305. 

Enphsh,  Gr.  Kephale — head;  margin,  person  ;  Isai.  43  :  4,  182. 

Prov.  6:9;  Rheims  andE.  V.,  I  saw  under  the  altar  the  souls  of  them 
that  were  slain  for  the  word  of  Xiod ;  the  Greek  is  tas  2}suchas — those 
breaths,  for   persons  ;   see   Milton's    remarks,  foot  of  page  844. 

One  word  used  as  equivalent  to  the  accumulated  words,  heart,  soui, 
mind;  2  Chron.  6  :  14;  15:  15;  19  :  3,  p.  93 ;  19  :  9  ;  20 :  8;  24:  4; 
31:  21,  p.  94;  Ps.  10:  17,  p.  112;  Isai.  38  :  3,  p.  181;  Jer.  8:  10,  p. 
186;  Jer.  24  :  7,  p.  192  ;  Jer.  29  :  13,  p.  193 ;  Joel  2:  12,  p.  211 ;  Zeph. 
3:  14,  p.  218;  Acts  8:  37;  13:  22,  p.  286;  Mark  7 :  6,  p.  267;  1 
Thess.  2:  4,  p.  297 ;  Hebrews  10:  22,  p.  302  ;  Rev.  17 :  17,  p.  316. 
With  my  whole  heart  and  with  my  whole  soul,  is  given  as  language  used 
by  Jehovah;  Jer.  32  :  41,  p.  194.     And  swearing  on  enphsh  of  him,  is 


VI  INDEX. 

ascribed  to  Jeliovali ;  Jer.  51 :  U,  p.  197.  Aud  in  Zech.  11:8,  p.  218.; 
Jehovah  says,  his  enphsh — breath — soul — was  shortened.  And  in  Matt. 
12:  18,  p.  263,  God  xises  both  psuche  and  pneuma  in  reference  to  him- 
self. In  Acts  13 :  22,  p.  286,  he  uses  Kardia  in  reference  to  himself 
And  see  Exod.  15 :  9,  p.  21  ;  and  see  Isai.  42:  1,  p.  182. 

The  Hebrews,  for  some  centuries  before  Christ,  lield  the  name  Jehovah 
so  holy  that  it  might  not  even  be  pronounced.  In  the  Septuagint 
Kurios  is  used  for  it,  which  produces  confusion.     See  page  345-6. 

SPIRIT,  page  360  to  433.  And  this  word  has  been  to  some  extent  antici- 
pated under  the  word  Soul.  The  Hebrew  ruach  roe — breath  bad — bad 
breath — is  a  Hebrew  expression  for  disease,  sickness ;  1  Sam.  16:  14, 
16,  23  ;  in  each  of  which  verses  the  Douay  has  evil  spirit,  and  the  E.  V. 
has  evil  spirit,  page  387-8. 

In  Job  15 :  30,  p.  364,  near  the  foot  the  Heb.  is  ruach — breath — spirit 
the  Lat.  spiritus  ;  Douay,  he  shall  be  taken  away  by  the  hreath  of  his 
own  mouth  ;  E.  V.,  by  the  breath  of  his  mouth  shall  he  go  away ;  or- 
thodox margin,  "  i.  e.  of  the  Almighty's  mouth"!  Ezek.  18:  31,  p. 
203-4;  21  :  7,  p.  204.  In  Ezek.  37:  14,  the  Hebrew  is  ruach;  the 
Gr.,  pneuma  ;  the  Lat.,  spiritus  ;  Douay,  spirit ;  Ital.  spirito  ;  E.  V. 
spirit.  Joel  2:  28,  p.  211-12;  Eccl  34:  13,  p.  242;  Baruch,  Epis- 
tle of  Jeremy,  6:  25,  p.  246  ;  song  of  the  three  holy  children,verses; 
43  and  64,  p.  247.  In  Isai.  33:  11,  the  E.  V.  has  breath;  the  Heb. 
there  is  ruach :  the  Gr.  pneuma :  the  Lat.  s]nritus  ;  the  Ital.  anger ; 
the  Douay  breath.  Job  27  :  3,  p.  102,  Heb.  ruach  of  God  in  nostrils 
of  me.  In  Gen.  7 :  22,  the  E.  V.  is,  all  in  whose  nostrils  (was)  the 
breatli  of  life  died ;  see  the  Heb.,  Gr.,  Lat.,  Douay,  and  Ital.  of  tlie 
verse,  p.  8,  9,  Isai.  59:  19,  p.  365,  near  foot,  and  366~ruach  of 
Jehovah;  for  a  wind;  James  2  :  26,  p.  304;  Rheims  and  E.  V.,  spirit;, 
margin,  breath  ;  see  Geseuius,  at  page  369,  foot,  and  page  370. 

Ruach  is  equivalent  to  enphsh  ;  see  page  370-1-2-3,  and  pages  following. 
In  Isai.  65  :  14,  p.  377,  top,  avo  liuve   breaking  of   rwac7i— breath — 
,     spirit — with  howling. 

Meaning  of  Ps  139:  7 — whither  shall  I  go  from  ruach  of  thee;  see  foot 
of  page  380,  and  p.  381. 

Ruach  of  prophecy ;   see  page  884,  foot,  and  p.  885. 

Where  tlie  evil  spirits,  unclean  spirits,  devils  of  the  Rheims  and  E.  V. 
New  Testament  come  from;  see  page  387,  top,  and  388;  and  sec  p. 
457,  458,  459.  In  Judges  9  :  23,  p.  458,  foot,  and  459,  the  Heb.  is 
ruach  roe— breath  bad;  Douay,  a  very  evil  spirit ;  E.  V.,  an  evil  spirit; 
margin,  a  spirit  of  dissension. 

Fo  Isai*  31 :  3,  E.  V.,  their  horses  flesh  and  not  spirit,  see  page  390,  raid- 
die  and  towards  foot. 


IXDEX  VU 

Matt.  12:  45;  Rheims  andE.  V.,  seven  other  spirits;  see  page  473,  top. 

Meaning  of  Gen.  G  :  3;  E.  V.,  my  spirit  shall  not  always  strive  with 
man ;  see  page  S43,  foot,  and  p.  344. 

Meaning  of  Luke  23  :  46;  E.  V.,  into  tliy  hands  I  commend  my  spirit; 
see  p.  345,  and  remarks  by  Milton,  page  34G. 

Meaning  of  2  Cor.  5  :  8,  and  of  2  Peter  1:  13  ;  E.  V.,  earthly  house; 
this  tabernacle;  see  page  34G-7  ;   Milton. 

Though  ireath  is  so  frequently  given  in  the  Old  Testament  for  the  Lat. 
spiritus,  the  Rheims  (a  Romish  version)  avoids  ever  giving  "breath  for 
the  Lat.  spiritus  in  the  New  Testament,  and  the  E.  V.  follows  the 
Rheims  in  this  respect ;  see  page  415,  For  the  E.  V.  spirit,  in  James 
2  :  26,  the  margin  gives  breath.  That  soul,  spirit,  ghost,  each  mean 
hreath,  is  shown  by  the  E.  V.  itself.  Read  from  p.  357,  near  foot  to 
page  3G0,  and  Ps.  33  :  6,  p.  360  near  foot ;  and  see  the  numerous  pas- 
sages cited  on  pages  361-2-3,  showing  that  spirit  means  breath  ;  and 
Job  15  :  30,  p.  364-5,  before  given. 

Rheims  andE.  V.,  Father  of  spirits;  Heb.  12:  9  ;  p.  425,  top. 

Compounds  with  the  Latin  verb  spiro — to  breathe,  p.  427-8. 

E.  v.,  it  is  a  spirit ;  Matt.  14  :  2G  ;  see  page  428. 

Douay ;  a  spirit  passed  before  me  ;  E.  V.,  a  spirit  passed  before  my  face; 
Job  4 :  15  ;  see  p.  428,  under  Matt.  14  :  26. 

In  Judges  6 :  84,  page  306,  between  brackets,  the  Heb.  is  ruach  of  [from] 
Jehovah  put  on  Gideon ;  the  Douay  is,  the  spirit  of  the  Lord  camo 
upon  Gideon;  the  Ital.  is  the  Spirito  ;  E.  V.,  the  Spirit  of  the  Lord 
(margin,  a  wisdom  and  a  courage  divinely  inspired)  came  upon  Gideon, 
and  he  blew  a  trumpet;  and  see  1  Chron.  12  :  18,  p.  306-7-  See  Par- 
onomasia, below. 

All  breathing  creatures  have  spirits  as  well  as  souls,  ghosts;  the  three 
words  mean  the  same,  namely  breaths.  See  Hosea  4  :  3,  page  210, 
where  Psal.  104:  29  is  cited;  and  see  Ps.  104:  29,  p.  370;  Joel  1.  20, 
p.  211. 

Every  breathing  thing  shall  return  into  earth  again  :  Eccl.  16:  30,  p.  238 

A  son  of  man  not  immortal ;  Eccl.  17  :  30,  p.  238, 

E.  v.,  "Who  raaketh  his  angels  spirits."  The  Douay  in  Psal.  104:  4, 
has  "  Who  makest  thy  angels  spirits;"  and  IheE.  V.  there  has,  "  Who 
maketh  his  angels  spirits."  In  Hebrews  1  :  7,  the  Rheims  Romish  ver- 
sion of  the  New  Testament,  published  with  the  Douay  of  the  Old 
Testament,  has  "  He  maketh  his  angels,  spirits,"  with  a  comma  after 
angels.  The  E.  V.  there  has  "  Who  maketh  his  angels  spirits,"  with 
DO  comma  after  angels.      The  true  Scripture  is,   "  He  maketh  u  inds 


'^'lll  INDEX. 

messengers  of  Jiim."     See  page  395,  432-3.     As  to  who  Gcddes  was, 
see  page  431 ; 

Gen.  1:2;  Douay,  tlie  Spirit  of  God  moved  over  the  waters  ;  E.  V.,  the 
Spirit  of  God,  &c. ;  see  page  39-1-5-6  ;  and  432-3  ;  Zech.  2  :  G,  "page 
532;  Heb.  ruachut—lreaths ;  Gr.,  Lat.,  Douav,  winds;  Ital.  and  E. 
v.,  the  four  winds  of  the  heaven:  Zech.  G:  5,  p.  532;  Heb.  ruachut, 
breaths;  Gr.,  Lat.,  Douay,  winds;  Ital.  and  E.  V.,  spirits;  Isai.  40  : 
7,  p.  532,  latter  part;  E.  V.,  spirit;  margin,  wind:  Ps.  33  :  6,  p.  512, 
near  foot.  By  a  word  of  Jehovah,  yea,  by  ruach — breath— spirit— of 
the  mouth  of  him;  Gr.,  pnenma;  Lat.,  spiritus:  Douay,  by  the  spirit 
of  his  mouth  ;  ItaL  and  E.  V.,  by  the  hreatli  of  his  mouth ;  Amos  4: 
13,  under  Joel  2:  10,  p.  530  ;  Heb.  ruach;  Gr.  imeuma ;  Douay,  the 
wind;  margin,  "or,  spirit;"  and  see  further  as  to  the  E.  V.  word 
angels,  p.  395  and  following,  and  page  432-3. 

Meaning  of  Jude,  verse  6,  and  of  2  Peter  2 :  4,  see  page  409-10. 

Spirits  in  prison ;  see  page  341  to  343,  and  page  344,  towards  foot  ;  and 
see  Ps.  142  :  7,  and  143  :  3,  p.  157-8. 

SPIRITUALISM.  (The  word  should  be  spiritism) ;  see  page  143,  first  half. 
I  had  said  to  theD.D.,  "  You  teach  that  there  are  spirits  good  and  bad, 
and  that  they  are  in  communication  with  us.  A  spiritist  might  ask 
you — why,  then,  should  they  not  have  the  means  of  letting  us  know 
that  they  are  making  communications  to  us? ''  The  D.D.  said,  he  had 
no  objection  to  that :  but  that  he  objected  to  the  kind  of  communica- 
tions pretended.  I  replied  :  "  that  does  not  affect  the  question  whether 
there  be  spirits."  [Except  that  the  proper  effect  of  such  communica- 
tions as  are  pretended  is  against  the  existence  of  spirits.]  And  see  p. 
248,  foot,  and  remark  by  Whately. 

GHOST;  see  Gen.  G:  17;  7:  21,  22,  page  8,  9;  Job  11  :  20,  page  98; 
Jer.  15  :  9,  page  189,  190 ;  Lament.  1 :  19,  page  198 ;  Acts  5:  5,  10,  page 
285;  Acts  12:  23,  page  286;  and  see  page  415,  41G,  for  other  passages 
where  the  Rheims  gives  ghost^  and  the  E.  V.  the  same,  and  see  page 
190,  370;  and  in  Job  34:  15,  page  109,  where  the  Douay  and  E.  V. 
have,  perished  ;  the  Hebrew  verb  is  gTiuo — to  breathe  wholly  out ;  and 
in  Job  36;  12,  where  the  E.  V.  has  die,  the  Hebrew  verb  is  ghuo ; 
and  see  Job  31 :  39,  p.  105  ;  Ezek,  21  :  7,  p.  204.  And  in  Hosea  4:  3, 
p.  210,  the  Hebrew  has  the  same  verb  ghuo  ;  and  see  2  Maccab.  3:31, 
p.  253.  For  other  passages  where  ghost  is  used,  see  p.  416  and  fol- 
lowing. 

DEATH.  The  meaning  of  this  word  is  conclusively  shown  in  connection 
with  the  words  before  given  ;  and  read  page  360  ;  Eccl.  51 :  6,  p.  244; 
Baruch  2  :  17,  p.  245  ;  2  Maccab  6:  23,  p.  253  ;  Ps.  49  ;  11,  p.  134; 
Job  27:  15,  p.  493,  near  top;  Isai.  53:  12,  p.  183;  Heb.,  he  hath 
poured  out  to  death  enphsh—hvQ&ih. — soul  of  him. 


INDEX.  -  IX 

Milton,  at  p.  363,  vol.  1.  of  his  "Treatise  on  Christian  Doctrine,"  pub- 
lished after  his  death,  says  :  "  The  question — is  it  the  whole  man  or 
the  body  alone,  that  is  deprived  of  vitality  ?  may  be  discussed  without 
endangering  our  faith  or  devotion."     See  page  356. 

PARONOMASIA ; — play  of  words ;  instances  of  in  the  Hebrew  ;  see  p. 
306-7-8. 

PARADISE;  page  487  to  497;  and  see  remarks  of  Milton,  p.  494,  3d 
paragraph,  compared  with  what  is  said  on  p,  493,  beginning  of  para- 
graph. 

HELL ;  page  483  to  454.  This  word,  also,  has  been  partly  anticipated ; 
see  page  121  to  124 ;  and  see  p.  442,  from  Habak  2 :  5,  down. 

The  abyss  [equivalent  to  hades]  and  death,  personified;  Job  28:  22, 'p. 
66,  preceding  Deut.  31 ;  29. 

The  grave  personified  ;  Isai.  5 :  14,  p.  178  ;  and  so  in  Isai.  14 :  9,  p.  322, 
near  top;  and  see  Isai.  14:  9,  p.  321,  in  connection  with  the  allegory 
of  Dives  and  Lazarus  ;  and  read  page  320. 

Darkness  used  for  the  grave :  Job  17  :  13,  p.  567 :  Job  18 :  6 ;  Prov. 
13  :  9,  and  Job  18:18;  all  on  page  568 :  Job  40 :  12,  13,  p.  573  :  Prov. 
20  :  20,  p.  577 ;  John  12  :  46,  p.  598,  under  John  12  :  17 ;  Colos.  1 :  12, 
13,  p.  619  ;  2  Pet.  2  :  17,  p.  623,  under  2  Pet.  2:12;  Jude,  verse  13,  p. 
624.  In  Ps.  88  :  12,  the  Heb.  is,  in  hshh — darkness. .  .in  arts — ground, 
earth,  land,  of  forgetfulness ;  and  see  1  Sam.  2 :  9,  p.  449,  foot. 

Silence ;  place  of,  used  for  the  grave  ;  Ps.  3L  :  17,  p.  574,  top;  Ps.  115  : 
17,  p.  575.  And  the  grave  is  called  in  the  E.  V.  of  Ps.  88 :  12,  the 
land  of  forgetfulness. 

"Where  there  is  no  consciousness  there  is  no  time,  p.  143,  first  half; 
p.  339,  Milton,  under  Philipp  1 :  23,  and  p.  340 ;  and  p.  340,  Whately. 

Destruction  and  death  personified ;  Job  28 :  22,  p.  322,  1st   paragraph. 

Sin  personified;  2  Tim.  2:26,  p.  299;  Matt.  13:  19,  p.  473;  and  see 
Isai.  14:  9,  p.  322,  And  in  Job  sin  is  personified,  called  sin— adversary 
— enemy ;  see  p.  455  ;  and  see  page  624,  under  Rev.  13 :  7. 

Destruction  is  equivalent  to  being  brought  to  nothing;  Isai.  38  :  17;  40  : 
23,  p.  181 ;  and  see  the  E.  V.  of  Isai.  10:  25;  and  of  Jer.  10:  24; 
E.  V,  Ps.  9:  5;  E.  V.,  Isai.  5;  24;  E.  V.,  Amos  8:  14;  E.  V.,  Obad. 
v.  16;  E.  v.,  Nahum  1 :  9,  10,  and  Gal.  6:8,  p.  618;  2  Thess.  1:  9; 
see  E.  V. ;  the  Gr.  is,  diken— -penalty — punishment — satisfaction,  tisousi 
— shall  pay  ;  olethron — perdition,  eternal  from  the  presence,  &c. ;  and 
see  2  Pet.  2:  12,  p.  623;  Job  31 :  3,  p.  573;  and  in  Job  31 :  23,  the 
Heb.  is,  for  terror  to  me  destruction  of  [i.  e.,  proceeding  from]  God. 
Job's  fear  was  fear  of  destruction — death  as  a  finality.  Orthodoxy  has 
adopted  the  fear  of  its  hell  as  a  motive  to  seek  God  ;  but  it  says,  we 


INDEX. 

must  not  be  influenced  by  fear  of  it!  In  John  8:  51,  tlie  E.  V.  lias,  . 
he  shall  never  see  death  ;  and  in  John  10  :  28,  it  has,  they  shall  never 
perish  ;  and  in  John  11 :  26  it  has,  shall  never  die.  See  the  Gr.,  Lat., 
Rheims  and  Ital.  of  these  verses,  p.  596,  597.  In  Philipp.  3 :  19,  the 
Gr.  is,  of  whom  the  telos~end,  apoleia,  (defined),  perdition,  destruction 
death.  [Is  eternal  torment  an  end?]  In  Rom.  9  :  22  we  have  E.  V., 
the  vessels  of  wrath,  fitted  to  destruction. 

Philipp.  1 ;  23 ;  E.  V.,  having  a  desire  to  depart,  &c.,  the  Rheims  has, 
a  desire  to  be  dissolved;  the  Gr.  is  analusai,  from  the  verb  analuo; 
see  page  339,  340,  and  remarks  of  Milton,  &c. ;  2 Tim.  4:  6;  E.  V.,  the 
time  of  my  departure  is  at  hand ;  the  Rheims  has,  the  time  of  my  dis- 
solution ;  the  Gr.  is,  of  my  analusis,  the  noun  from  the  same  verb 
analuo,  used  in  Philipp.  1 :  23 ;  and  see  the  E.  V.  of  2  Tim.  4 :  8,  and 
remarks  of  Whately,  p.  622;  2  Cor.  5 :  6,  8,  E.  V.,  at  home  in  the 
body,  &c. ;  see  page  615,  foot,  and  616,  and  remarks  of  Whately,  and 
p.  346,  and  remarks  of  Milton ;  2  Peter  1 :  13,  14,  15,  E.  V.,  in  this 
tabernacle;. .  .put  off  ray  tabernacle;  v.  15,  after  my  decease,  shows 
what  Peter  meant  by,  in  this  tabernacle,  &c.,  in  v.  13,  14 ;  and  see 
page  346,  347,  remarks  of  Milton. 

E.  v.,  2  Cor.  5 :  6;  at  home  in  the  body,  absent  from  the  Lord,  p.  615, 
foot,  and  p.  616 ;  and  page  346,  from  Milton. 

Death  personified;  Habak.  2:  5,  p.  442;  as  is  the  grave,  Tsai.  5:  14,  p.  178. 

Death  and  hades — the  grave — were  cast  into  the  lake  of  fire  ;  Rev.  20  : 
14,  p.  627 ;  [i.  e.  there  shall  be  no  more  death,  and  of  course  no  more 
grave] ;  and  see  page  451,  near  foot  and  page  452-3.  As  is  said  in 
1  Cor.  15  :  26,  E,  V.,  the  last  enemy  shall  be  destroyed— death  ;  the 
Gr.  is,  shall  be  left  unemployed— death.  And  in  Rev.  21 :  1,  we  have, 
E.  v.,  a  new  heaven  and  a  new  earth  ;  and  in  v.  4,  there  shall  be  no 
more  death,  neither  sorrow,  nor  crying,  nor  pain;  and  in  Rev.  22  :  3, 
we  have,  there  shall  be  no  more  curse;  [death  is  the  curse  of  the  law.] 

In  1  Kings  22:  22,  foot  of  p.  385  and  p.  386,  is  a  personification  of  the 
prophetic  spirit — breath ;  and  the  same  in  2  Chron.  18 :  20,  p.  386, 
top.  * 

"Worm  and  fire;  Isai.|^66  :  24,  p.  57;  and  read  paragraph  preceding  it; 
Eccl.  7:  17,  page  235. 

Moth  and  worms  shall  receive  him  [the  wicked]  as  a  portion  ;  Eccl  19: 
3,  page  239  ;  but  in  Matt.  19  :  29,  p.  444,  near  top,  the  Gr.  is  every  one 
who  hath  forsaken,  &c.,  a  life  eternal  shall  receive  as  a  portion. 

Worm,  used  in  Isai.  66  :  24,  means  the  worm  of  the  grave;  see  Job  17: 
14,  p,  567,  near  foot :  Job  19 :  26,  p.  569,  foot. 

Fire  of  the  grave;  see  Ps.  140:  10,  p.  575,  foot. 


INDEX.  XI 

A  dead  man  in  the  grave  personified,  represented  as  opening  his  eyes ; 
Job  27:  19,  p.  572,  middle. 

Unquenchable  fire;  Eccl.  23  :  16,  p.  240  ;  and  see  what  Whately  says,  p. 
349,  350,  and  what  he  says  of  Isai.  66 :  24,  on  latter  part  of  p.  350. 

GEHENNA ;  see  page  259  to  262,  and  274  under  Luke  12 :  4,  5.  In  1 
Sam.  20  :  31,  we  haveHeb.,  for  (a)  son  of  death  he ;  Gr.,  and  Lat.,  the 
same.  The  Douay  is,  for  he  is  the  son  of  death ;  Ital.,  for  it  is  fit  that 
he  die;  E.  V.,  for  he  shall  surely  die.  In  Matt.  23  :  15,  we  have  Gr., 
(a)  son  of  Gehenna;  Rheims  and  E.  V.,  child  of  hell;  see  both,  p. 
444,  near  top. 

Tartarus  ;  see  page  411. 

SATAN,  Devil ;  page  454  to  487 ;  and  see  Ps.  71 :  13,  p.  145;  109  :  20,  p. 
152 ;  Eccl.  21 :  27,  p.  240 ;  1  Maccab.  1 :  36,  p.  249  ;  2  Tim.  2  :  26,  p. 
299.  The  tsr  [the  Heb.  word— sound  it  tsar] — Zar  of  Russia  might 
just  as  well  be  called  the  Devil  as  to  make  the  orthodox  Devil  from 
the  word  stn  ;  see  page  456,  near  the  foot.  Evil  spirit,  1  Sam  16  :  14, 
16,  23,  p.  387-8;  and  see  Gen.  3:  15,  p.  624.  foot,  and  625. 

Flesh  and  enjjMi— breath— personified  ;  Job  14:  22,  p.  lOU. 

Bad^newwate-breath-spirits— personified;  Matt.  12:  43,  p.  473,  top. 

Bones  personified ;  Ps.  35 :  10,  p.  129. 

The  grave  and  the  dead  in  it,  personified  ;  Isai.  14 :  9, 10,  11,  p.  321 . 

The  Hebrews  frequently  fell  back  into  idolatry ;  page  471-2. 

How  the  name  Beelzebub  is  compounded ;  p.  471-2. 

Demonology  exposed  by  a  Protestant  clergyman :  see  page  485-6-7. 

The  deceptions  of  pagan  priests  exposed  by  Daniel ;  see  Bel  and  the 

Dragon,  p.  247-8,  and  see  the  remark  of  Whately,  at  foot  of  p.  248. 
Depravity;  Scripture  meaning  of;  2  Chron.  6  :  36,  "not  a  man  who  not 

sinneth,"  page  93. 
The  Heb.  word  rendered  God  in  Gen.  1 :  1,  is  aleirr^  the  plural.    See 

as  to  aleim,  p.  502 ;  and  p.  503,  middle. 
Devils  in  the  hogs,  Page  469,  commence  at  Matt.  8 :  17,  page  467 :  see 

remarks  of  Draper  and  Thomasius  and  Bekker  p.  485-6. 
Bekker's  exposure  of  the  orthodox  notion  of  Devils,  page  486-7. 
DAMNATION— its  meaning.    What  orthodoxy  means  by  it,  page  444-5- 

6-7;  and  John  5  :  29,  page  592. 
For  the  E.  V.  word  punishment  in  Matt.  25 :  46,  the  Gr.  word  is  Ko- 

Zasw— cutting  off;  see  page  586  ;  and  Donnegan's  Lexicon. 


XU  INDEX. 

HEA.VEN;  page  497  and  following.  Orthodoxy  says  heaven  is  a  place ; 
Isai.  57:  15,  p.  523;  see  Jer.  23:  24,  p.  525,  top  line;  p.  540,  541; 
and  read  p.  562-3. 

Localization  of  Heaven,  by  Pope  Gregory,  page  563. 

Paul's  ecstacy,  2  Cor.  12:  2,  4;  E.  V.,  caught  up  to  the  third  heaven; 
caught  up  into  paradise;  see  page  495,  under  John  18:  1,  and  page 
496. 

Patristic  Geography  and  Astronomy,  page  580,  531. 

The  E.  v.,  the  host  of  heaven,  and  the  army  of  heaven,  means  the  sun, 
moon,  and  stars ;  see  Ps.  33  :  6,  p.  512,  latter  part ;  Ps.  136  :  5,  8,  9, 
p,  519  ;  Isai.  34:  4,  p.  521,  latter  part,  and  p.  522;  Jer.  8  :  2,  and  19 : 
13,  p.  524 ;  Jer.  33 :  22,  p.  525 ;  Dan.  4 :  35,  p.  528,  near  foot ;  Dan. 
8:  10,  p.  529,  middle;  Zeph.  1 :  5,  p.  531;  Dan.  7 :  13,  p.  529 ;  Acts  7: 
42,  p.  551  ;  Joel  2 :  10,  p.  530. 

The  moon  is  called  the  queen  of  heaven;  Jer.  7:  18,  p.  524;  Jer.  44: 
17,  p.  525. 

Exalted  to  the  heavens;  Douay  and  E.  V,  to  heaven,  is  used  for  great 
prosperity,  and  for  grandeur;  Lament.  2  :  1,  p.  526;  Dan.  4:  22,  p. 
528;  Matt.  11:  23,  p.  443— said  of  Capernaum. 

Lucifer;  Douay  and  E.  V.,  how  art  thou  fallen  from  heaven,  0  Lucifer. 
See  Isai.  14:  12,  p.  520,  near  foot,  and  p.  521. 

Signs  and  prodigies  in  the  heaven  ;  Douay  and  E.  V.,  in  heaven ;  Dan.  6 : 
27,  p.  529,  near  top  ;  Joel  2:  10,  p.  530. 

The  four  ruachut  [plural  of  ruach] — breaths — spirits,  of  the  heavens,  [i.e., 
the  four  winds]  ;  Dan.  8 :  8,  and  11 :  4,  p.  529;  Zech.  2  :  6,  p.  532,  the 
same  Hebrew ;  Douay  and  E.  V.,  the  four  winds  of  heaven  ;  Zech.  6 : 
5,  p.  532,  the  same  Heb.  word  ruachut;  Douay,  the  four  winds  of  the 
heaven;  Ital.,  the  four  spiriti  of  the  heaven;  E.  V.,  the  four  spirits 
of  the  heaven  ;  Isai.  40  :  7,  p.  532,  latter  part;  Lat.,  spiritus;  Douay, 
spirit;  Ital.,  spirito  ;  E.  V.,  spirit;  margin,  "or,  wind."  See  further 
as  to  heaven,  p.  562,  563. 

Throne ;  Douay  and  E.  V.,  the  Lord^s  throne.  See  Ps.  11 :  4,  p.  512 ; 
Ps.  93 :  2,  p.  517,  and  read  the  rest  of  the  page  ;  Isai.  66  :  1,  p.  523; 
Job  26  :  9,  p.  540,  and  the  preceding  paragraph,  and  p.  541 ;  and  see 
Acts  7  :  49,  p.  551 ;  Acts  4 :  12  and  24,  p.  551. 

New  heavens  and  new  earth ;  Isai.  65  :  17  and  66  :  22,  p.  523;  2  Peter  3 : 
13,  E.  v.,  we,  according  to  his  promise,  look  for  a  new  heavens  and  a 
new  earth,  wherein  dwelleth  [shall  dwell — present  for  future-  -very 
common  in  Scripture]  righteousness  [i.  e.,  a  righteous  mankind.  Res- 
toration is  the  grand  idea  of  Scripture];  Rev.  21 :  1,  E.  V.,  and  I  saw 


INDEX.  XlU 

A  new  heaven  and  a  new  earili ;  and  Rev.  22  :  2,  3,  p.  5G2,  top  :   Ps. 
37:  29,  p.  574,  preceding  Ps.  49  ;    and  Ps.  102  :  18,  p.  575. 

The  kingdom  ;  for  the  word  kingdom,  in  the  Rheims  and  E.  V.,  the  king- 
dom of  God,  and  the  kingdom  of  heaven  [these  expressions  meaning 
the  same  thing],  the  Gr.  is,  uniformly,  the  iasileia — sovereign  rule, 
royalty,  government,  of  fi.  e.,  from,  proceeding  from;  see  Webster's 
and  Walker's  definitions  of  o/l  God,  or,  the  heavens.  See  Matt.  3:  2;  4: 
17;  5:  3,  10,  19,20;  6:  33,  p.  541-2  ;  Matt.  7  :  21;  8  :  11;  9:  35  ;  10  :  7; 
11:  11,  12;    13:    11,  24,  p.  543;    Matt.  13:  33,  43,44,  45,  47,  52,p. 
544  ;  Matt.  16[:  19,  the  keys  of  that  basileia,  p.  544;  Matt.  18:  1,  p. 
544;  18  :  23  ;  19  :  12, 14,  23,  24  ;  20  :  1,  p.  545  ;  Matt.  21 :  31,  43:  22 :  2  ; 
23  :  14;  24;  14,  p.  546;  Matt.  25  :  1  ;  26  :  29,  p.  547. 
Matt.  10 :  28  ;   and  fear  not  them  which  kill  the  body,   &c.,  is  given 
p.  257.    See  at  p.  339  what  Milton  says  of  the  verse,  and  at  page  352, 
what  Whately  says  of  it. 
A  figurative  way  of  expressing  submission  ;  Isai.  51 :  23,  p.  183. 
RESURRECTION,  page  564  and  following;  and  there  are  many  passages 
relating  to  resurrection  not  given  in  those  pages  ;  see  Job  11:  20 ;  p, 
98,  99;  Job  15  :  30,  p.  364,  near  foot,  and  page  365  ;  Job  27 :  8,  p 
103  ;    Job  30  :    15,  p.  104;    1  Sam.  2  :   9,  p.  449,  foot;    Ps.  22  :  29,  p 
125 ;  Ps.  30:  3,  9,  p.  127 ;  Ps.   143 :  11,  p.  158  ;  Prov.  8 :  35,  36  ;  10 
2,  p.  161  ;  10  :  3,  p.  162 ;   Prov.   11 :    30,  p.  168  ;  23  :  14  ;  24 :  12,  p 
170 ;  24 :  14,  p.  171 ;  and  see  the  E.  V.  of  Isai.  10 :  25,  and  of  Jer, 
10:  24 ;  Isai.  38 :  17 ;  40:  23,  p.  181  ;  Ezek.  18  :  4,  5,  20,  27,  p.  203 
See  E.  V.  of  Ezek.  37  :  11,  12, 13,  14  ;  Eccl.  19  :  3,  p.  239  ;  34 :  13,  p, 
242 ;  Eccl.  48  :  5,  p.  243  ;  Baruch  4 :  1,  p.  246;  2  Maccab.  7 :  9,  14 
p.  254 ;  7 :  23;  9 :  12,  p.  255.      See  E.  V.  of  Acts  13  :  46.     See  Matt 
10:  39,  p.  262;  16  :  25,   26,  p.  263;   Mark  7:  10,  p.  267  ;   8:  35,  p 
268;  John  10:  17,  p.  277 ;  12:  25,  p.  278;  17:   2,  p.  280 ;  20:  31,  p 
282.     Read  Rom.  6 :  5,  p.  493,  latter  part,  and  the  remarks  there 

made.    In  Hebrews  7 :  25  the  Gr.  is  whence  even  or  also  sozein to 

bring  back  safe  from  death,  els  to  jmnteles — into  the  complete  or  per- 
fect,   dunatai — he   is   efficacious,  those    coming   dia — through him 

to  God.     Murdock  renders  the  Syriac  "to  vivify  for  ever  them  who 

come  to  God  by  him  ; " — [to  vivify  is   to  make  alive] ;  the  Douay  is, 

whereby  he  is  able  also  to  save  for  ever  them  that  come  to  God  by 

him,  see  E.  V. .  Hebrews  10  :  39,  p.  302  ;  James  5  :  19,  20,  p.  305  ; 

1  Peter  1 :  9,  p.  308  ;  1  Cor.  15 :  29,  p.  332,  near  top ;  the  Gr.  there  is, 

,  if  oIOs — wholly,  nehroi  [without  the  article] — dead,  not  are  awakened 

[i.  e.,  if  none  of  the    dead   are] ;  and  read  from  p.  330,  foot,  to  337 

where  chap.  15  of  1st  Corinthians  is  given.    Heb.  10:  38,  39,  p.  302, 

Meaning  of  Rom.  14:  12;  E.  V.,  Every  one  of  us  shall  give  account,  &q. 

See  p.  335,  foot,  and  p.  336;  and  p.  613,  under  Rom.  14:  9,  and  614. 

Meaning  of  Rev  0  :  9;  E.   V.,  I  saw  under  the  .iltar  the  souls  of  them 


XIV  INDEX. 

that  were  slain ;  see  p.  314,  315,  and  part  of  p,  316  ;  and  see  what 
Milton  says  at  foot  of  p.  344;  Rev.  20 :  4,  p.  317 ;  Milton's  remark  above, 
applies  here,  too. 

Graves  of  them  [the  wicked],  houses  of  them  for  ever;  Ps.  49:  11,  p. 
134,  and  p.  138,  near  foot,  and  p.  139  and  following. 

Daniel  12 :  2 ;  the  one  text  in  the  Old  Testament  from  which  orthodoxy 
strives  hard  to  derive  resurrection  of  all,  unjust  as  well  as  just;  see 
page  580  and  594.  After  reading  at  p.  580  what  is  said  as  to  inserting 
the  word  are^  turn  to  Baruch  4  :  1,  p.  246.  The  Gr.. [taken  from  the 
Hebrew]  there  is,  all  those  holding  firmly  it,  to  life.  The  Douay  and 
the  E.  V.  insert  shall  come  between  it  and  to  life.  Now  why  could 
they  not  have  inserted  are,  or  shall  come,  after  these  (the  true  word, 
but  given  some  by  them,)  in  Dan.  12:  2?  In  Matt.  20:  28,  p.  264, 
we  have,  Gr.,  the  son  of  man  came  to  give  the  psuche  of  him  a  price 
paid  for  ransom  for  many:  and  in  Mark  10:  45,  p.  270,  Gr.,  to  give 
the  psuche  of  him  a  ransom  for  matiy :  and  see  under  Dan.  12:  1,  p. 
580:  Job  8:  20,  22,  p.  5G5,  near  top:  Ps.  31:  17,  p.  574,  top:  Jer. 
17:  13,  a-id  51 :  39,  p.  579.     Heb.  9  :  28,  p.  622,  to  bear  sins  of  many. 

Turn  to  Job  14:  14.  p.  278-9,  imder  John,  12:  25,  and  observe  the  ren- 
dering there  given .  Pry  renders  the  Gr.  of  that  v.  thus — he  gives 
the  two  last  words  of  v.  13  and  the  14th  v.,  "  and  remember  me,  when 
there  shall  die  a  man  that  shaiyive  again  ;  all  my  set  time  will  I  pa- 
tienty  wait,  till  the  period  of  my  reviving  shall  come."  [Reviving 
means  living  again ;]  yet  the  writer  from  whom  I  get  this  rendering 
by  Fry  of  Job  14 :  14  says.  Fry  believed  the  dogma,  the  immortal  soul. 
I  did  not  know  of  Fry's  rendering  of  the  verse  till  after  the  publica- 
tion of  this  book.  And  I  have  just  received,  in  a  letter  from  a  gentle- 
■  man  who  had  received  a  copy.of  this  book  with  the  first  index,  Thomp- 
son's rendering  of  the  verse.'^He  puts  a  semicolon  after  remember  me, 
in  V.  13,  and  renders  v.  14  thus — for  though  a  man  die  he  may  be  re- 
vived, after  finishing  the  days  of  this  life  of  his;  I  would  wait  patiently 
until  I  come  again  into  existence.  [Be  revived,  is,  to  be  caused  to  live 
again.  I  had  seen  Thom|son's  rendering  sometime  before,  but  had 
forgotten  the  exact  words  of  it ;  and  that  "  live  again  "  is  the  mean- 
'  ing  of  sesetai,  in  the  Gr.  of  Job  14 :  14,  see  Ezek.  37 :  9,  p.  366 
foot,  and  p.  367,  where  the  same  Gr.  verb  is  used.J 

For  Acts  24:  15,  the  verse  relied  on  as  teaching  the  resurrection  of  the 
unjust,  see  page  593-4-5  ;  and  page  600  (beginning  with  Acts  13  :  26) 
to  610  ;  and  see  E.  V.  of  Acts,  13 :  23,  26;  Gal.  3:  7,  11,  p.  617;  Gal. 
5  :  5,  p.  618  ;  Rom.  9  :  7,  8,  p.  612,  near  top.    Heb.  10  :  38,  89,  p.  302. 

John  5  :  29.  The  verses  Dan.  12:  2  and  Acts  24  :  15  being  disposed  of, 
John  5 :  29  is  orthodoxy's  last  resort  for  its  tenet,  the  resurrection  of 
the  wicked.  See  p.  593,  latter  part,  for  what  Olshausen  says.  See 
page  445,  and  592,  for  John  5 :  29.     I  add  here  ;  the  Greek  preposition 


INDEX.  XV 

used  is  eis.  Its  primary  meaning  is  in,  and,  accordingly,  Groves's 
Lexicon  first  gives  in  for  eis,  and  then  gives  twenty-three  other  signi- 
fications, and  among  them  unto.  Neither  of  the  other  Lexicons  gives 
unto  for  eis.  Now  the  Eheims,  in  John  5  :  29,  has  unto,  and  has,  shall 
come  forth  unto  the  resurrection  of  judgment.  The  E.  V.  has,  shall 
come  forth  unto  the  resurrection  of  damnation.  Are  they  to  come 
forth  dead  and  then  be  made  alive  unto  the  E.  V.  damnation — ortho- 
doxy's conscious  misery?  Orthodoxy  says  that  they — the  orthodox 
souls  of  them — have  been  in  conscious  misery  ever  since  what  ortho- 
doxy calls  death.  Again;  the  Latin  used  here  is,  procedent  in;  and 
the  Ital.  here  gives  usciranno  in — shall  go  out,  issue,  end,  in  resur- 
rection of  condemnation.  The  verb  used  in  the  Greek  here  is  eJs- 
poreud,  defined,  to  go  out,  emanate;  and  the  Greek  here  is,  shall  go 
out — emanate,  in  resurrection  of  Crisis — final  issue.  See  Ps.  68 :  20, 
p.  574.  And  after  seeing  what  is  given  under  the  word  Paronomasia,  in 
this  index,  we  need  not  scruple  to  believe  that  there  is  a  play  here 
upon  the  Gr.  verb  el'j^oreuo,  rather  than  believe  that  the  master 
intended  to  contradict,  in  this  one  verse,  all  other  Scripture,  both  Old 
and  New,  and  to  contradict  all  his  own  other  teaching.  The  Gr.,  Lat., 
and  Ital.,  were  so  ill-suited  to  express  the  orthodox  notion  of  resur- 
rection of  the  unjust,  that  the  Eheims  thought  fit  to  give  come  forth 
unto  ;  and  the  E.  V.  followed  this.  As  to  the  critical  authority  of 
the  received  [Greek  |  text  of  the  New  Testament,  see  p.  590.  And 
see  further  (as  to  the  meaning  of  John  5 :  29),  Kom.  8 :  19,  p.  611, 
foot;  Ps.  68:  20;  71:  20,  p.  574;   Ps.  88:  5,  and  94:  23,  p.  575. 

Rom.  14:  10,  E.  V.,  for  why  dost  thou  judge  thy  brethren  ?  for  we  shall 
all  stand  before  the  judgment  seat  of  Christ ;  see  p.  613,  foot,  and  p. 
614;  and  Ps.  68:  20,  p.  574,  and  2  Cor.  5:  10,  E.  V.,  for  we  must 
all  appear,  &c. ;  see  p.  616,  from  Whately  ;  and  2  Tim.  4:  6,  8,  E.  V.  • 
see  2  Tim.  4:  8,  p.  622,  from  Whately,  and  see  Philipp.  1 :  23,  p.  339  ; 
Philipp.  3:  10,  11,  p.  619. 

The  E.  V.  of  PsaL  37:  37,  38,  corrected.  See  page  171-2,  under 
Prov.  24:  14,  and  pages  44-5-6,  under  Numb.  23:  10,  where  the  two 
verses  in  Psal.  are  given. 

The  true  rendering  of  1  Cor.  15  :  22,  given  page  333,  near  the  foot,  and 
page  334.  The  E.  V.  there,  is,  "  For  as  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive." 

Conversation  with  a  Bishop  on  Resurrection,  page  336. 

Testimony  of  the  Catacombs,  page  314,  315,  under  Eev.  6:  11,  and  page 
628-9;  and  see  Wisdom  of  Sol.  3  :  2,  3,  p.  227 ;  Isai.  57:  1,  2,  p.  579. 

What  translators  can  do  by  transposing  words  to  suit  a  theory,  see  Acts 
13 :  48  ;  2  Tim.  1 :  10,  page  325  to  328,  and  Acts  4:  2,  page  599. 

The  E.  V.  of  Acts  13  :  48,  "  As  many  as  were  ordained  to  eternal  life 
believed,"   corrected,  p.  328. 


XVI  INDEX. 

The  E,  V.  of  Job  19  :  25  corrected,  page  569,  and  Job  13  :  28,  page  565. 

How  a  Doctor  of  Divinity  learned  the  truth,  page  626-7. 

Some  say  they  had  rather  live  in  torment  than  be  annihilated  :  others 
say  death  is  no  punishment.     See  as  to  these  ideas,  p.  348,  349,  350. 

The  Rheims,  and  E.  Y.,  of  James  2:  19,  corrected,  p.  483-4-5. 

Election  J  see  p.  425-6  ;  Ephes.  1 :  5  ;  2 :  10 ;  4 :  24,  30,  p.  618. 

Salvation  means  restoration  from  death — the  grave:  Ps,  68:  20;  71:20, 
p.  574;  Prov.  15  :  10,  p.  577;  Matt,  18:  11,  14;  19:  16,  25,  p.  585; 
Matt.  20:  28,  p.  586. 

Translation  of  Enoch,  so  called;  Gen.  5:  22,  33,  34;  see  p.  612,  613. 

Luke  2:  29,  E.  V.,  now  lettest  thou  thy  servant  depart  in  peace;  see  p. 
613,  near  top ;  and  what  Alford  there  says. 

1  Cor.  6:  3,  E.  V.,  know  ye  not  that  we  shall  judge  angels?  and  read 
the  E.  V.  of  verses  4,  5,  6;  see  p.  614,  from  Whately. 

The  Apostle's  Creed  in  a  single  verse ;  Eom,  10 : 9,  under  10 : 7 ;  see  p.  613. 

The  Hebrew  has  no  article.     See  page  381,  last  paragraph,  and  page  382. 

The  Greek  has  only  the  definite  article,  the ;  and  the  rule  given  in  the 
Greek  Grammars  is,  that  where  the  Greek  does  not  use  its  article  (i.  e., 
the),  our  indefinite  article  (a)  is  signified ;  see  Valpy's  Greek  Gram- 
mar, by  Anthon,  p.  21. 

And  another  rule  for  rendering  Greek  into  English  is,  that  where  the 
Greek  article  (i.  e.  the)  is  put  before  a  noun  used  in  an  abstract 
sense,  it  is  not  to  be  rendered  into  English  ;  see  Prov.  15 :  11,  p. 
66;  Matt.  6:  25,  p.  257.  And  the  reader  will  observe  hundreds  of 
such  renderings  of  the  Greek  into  English.  And  it  is  the  same 
with  the  Italian,  as  the  reader  will  see  occur  constantly  ;  and  it  is  the 
same  with  the  French.   See  as  to  the  above  rules  Matt.  16  :  26,  p.  263. 

The  Latin  has  no  article.  Hence  the  Douay  and  the  Rheims  took  the 
liberty  of  using  either  of  our  articles,  or  neither  of  them,  as  best 
suited  the  theory  of  the  Romanists ;  and  the  Ecclesiastics  who  gave 
us  the  English  version  took  the  same  liberty.  Romanism  made  the 
Latin  language  the  sacred  language ;  see  page  376,  1st  paragraph,  and 
p.  432,  from  near  top,  for  remarks  by  Draper.  See  further  as  to  supply- 
ing our  article  a,  Mark  10  :  17,  p.  269 ;  and  in  John  20  :  22,  p.  281,  the 
efiect  of  improperly  omitting  our  article  a,  and  improperly  using  our 
article  the^  is  manifest.  And  almost  numberless  instances  of  improper 
omissions  of  a  and  of  the  improper  use  of  the  occur  in  the  Douay,  the 
Rheims,  and  the  English  version.  For  another  example,  see  Isai.  26  : 
19,  p.  450. 

The  Heb.  and  Gr.  prepositions  are   used   in   many  different  senses  ;  see 

p.  548,  latter  part,  and  page  553,  under  2  Cor.  5  :  1. 
See  what  is  said  of  the  English  version,  and  by  whom,  p.  87,  last  par 
The  writer  of  "The  Theol.  of  the  Bible  "  a  member  of  the  Church  ;  p.  356. 


APPENDIX. 


For  the  purpose  of  showing  the  rise  in  Christendom  of  the  notion  of 
inherent  immortality  and  the  progress  and  present  state  of  opinion  in 
reference  thereto,  I  avail  myself  of  a  treatise  by  the  Rev.  J.  Panton  Ham, 
of  Bristol,  England,  which  I  had  no  knowledge  of  till  after  the  first  edition 
of  " The  Theology  of  the  Bible"  was  published.  I  shall  abridge  it  some- 
what and  omit  some  things  said  by  way  of  argument.  The  Rev.  writer 
says:  "  We  propose  a  historical  inquiry  into  the  present  popular  opinions 
on  the  doctrine  of  human  immortality.  The  notion  now  current  on  this 
subject  we  believe  to  be  altogether  unscriptural  and  a  most  mischievous  cor- 
ruption of  Biblical  Christianity.  The  unscriptural  character  of  these  cur- 
rent opinions  we  intend  to  discuss  and  disclose.  At  present  we  are  but 
doctrinal  chroniclers— historians  of  opinions. 

THE   APOSTOLICAL   FATHERS — THE   FIRST    AND   SECOND    CENTURIES, 

The  Apostolical  Fathers  Clement  of  Rome,  Polycarp,  Ignatius,  Barnabas, 
and  the  Pastor  of  Hermas,  are  so  called  as  having  been  contemporaries  with 
the  Apostles  of  our  Lord.  Their  testimony,  although  it  is  quite  conceivable 
that  other  circumstances  might  tend  to  depreciate  it,  is  nevertheless  valu' 
able,  and  by  the  clearer  light  of  Scripture  may  be  read  with  profit.  In 
their  writings  we  never  meet  with  those  conventional  phrases  of  modern 
orthodoxy  about  the  soul,  its  separate  state  and  immortality;  immortal  soul ; 
never-dying  soul;  deathless  soul;  separate  soul;  disembodied  soul;  these 
and  such  like  expressions  belong  to  a  more  recent  religious  nomenclature. 
The  prevailing  opinions  of  the  Apostolical  Fathers  are  clearly  set  forth  in 
their  epistolary  writings,  where  they  uniformly  speak  as  if  they  had  no 
philosophy  about  the  elementary  constituents  of  the  human  constitution, 
but  regarded  man  as  one  indivisible  being,  depending  upon  his  organiza- 
tion for  his  personal  existence.  In  the  estimation  of  these  early  writers 
death  was  the  absolute  decease  of  the  conscious  being — man,  and  he  could 
only  live  again  by  being  raised  up  from  the  dead.  They  never  allude 
to  a  state  of  consciousness  between  death  and  resurrection,  but  speak 
much  of  their  hope  of  being  raised  up  out  of  their  graves.  It  should 
strike  the  reader  as  very  remarkable  that  the  Apostolical  Fathers  never 
allude  to  a  state  of  glorification  for  the  righteous  in  a  disembodied  condition 
of  existence,  when  this  is  the  grand  theme  of  modern  Christian  teaching ; 
and  on  the  other  hand,  that  they  so  frequently  and  emphatically  refer  to  a 


being  raised  u[)  out  of  tlie  grave,  when  tlie  resurrection  occupies  so  subor- 
dinate a  place  in  the  present  popular  creed  and  ordinary  pulpit  ministrations. 

But  let  them  speak  for  themselves:  ' Blessed  are  those  priests,'  writes 
Clement,  '  who  having  finished  their  course  before  these  times,  have  ob- 
tained a  fruitful  and  perfect  dissolution.'  '  For  it  is  written,  enter  into 
thy  chambers  for  a  little  space,  till  my  anger  and  indignation  shall  pass 
away:  and  I  will  remember  the  good  day  and  will  raise  you  up  out  of 
your  graves.'     1  Epist.  to  Corinth. 

Polycarp  says,  'If  we  please  [the  Lord]  in  this  present  world,  we  shall 
also  be  made  partakers  of  that  which  is  to  come,  according  as  he  promised 
to  us  that  he  shall  raise  us  from  the  dead.'     Ep.  to  Philip. 

Ignatius,  in  the  following  quotation,  expresses  plainly  his  belief  that  im- 
mortality is  not  inherent  but  a  communication  through  Jesus  Christ ;  as 
says  the  Apostle,  the  gift  of  God  is  eternal  life  [or  immortality],  through 
our  Lord  Jesus  Christ.  In  his  Ep.  to  the  Eph.  he  writes — '  For  this  cause 
did  the  Lord  suffer  the  ointment  to  be  poured  on  his  head  (or  was  anointed 
for  his  burial)  that  he  might  breathe  the  breath  of  immortality  into  his 
Church.' — '  From  thence  begau  what  God  had  prepared ;  from  thence- 
forth things  were  disturbed,  forasmuch  as  he  designed  to  abolish  death.' 

And  again :  '  That  ye,  breaking  one  and  the  same  bread,  which  is  the 
medicine  of  immortality,  our  antidote  that  we  should  not  die  [i.  e.  eternally] 
but  live  forever  in  Christ  Jesus.'  To  theTrallians  he  writes  :  'Jesus  Christ 
was  truly  raised  from  the  dead  by  his  Father,  after  the  manner  as  he  will 
also  raise  up  us  who  believe  in  him,  by  Christ  Jesus,  without  whom  we 
have  no  true  life.'  To  the  Romans  he  writes  '  For  it  is  good  for  me  to 
set  from  the  world  unto  God  that  I  may  rise  again  unto  him.'  The  object 
of  Christ's  mission  is  thus  set  forth  by  Barnabas  in  his  catholic  epistle  :  '  Now 
how  he  suffered  for  us  I  will  show  you.  The  prophets  spake  before  con- 
cerning him  ;  but  he,  tliat  he  might  abolish  death  and  make  known  the 
resurrection  from  the  dead,  that  he  might  make  good  the  promise  before 
given  to  our  fathers.' 

The  Rev.  writer  continues  :  "  The  passages  on  the  subject  in  the  writings 
of  the  Pastor  of  Hermas  are  too  numerous  for  quotation  here.  Suffice  it  to 
say,  that  he  uniformly  describes  the  condition  of  the  unconverted  as  a  state 
of  death,  and  union  with  Christ  as  securing  the  hope  of  a  future  and  eter- 
nal life.  Nothing  can  be  plainer  than  that  the  Apostolic  Fathers  w-ere 
consentaneous  in  the  Relief  of  the  essential  mortality  of  the  human  race ; 
that  they  had  no  philosophy  concerning  the  human  nature  corresponding 
to  the  Platonized  Christian  philosophy  of  modern  times,  and  that  their 
only  expectation  of  the  future  life  was  by  means  of  a  resurrection  from  the 
dead.  It  is  undeniable  that  they  believed  nothing  about  disembodied  hu- 
man souls — their  hope  was  in  a  resurrection  from  the  dead ;  hence  they 
preached  the  resurrection  of  Christ  as  the  evidence  and  pledge  of  his  peo- 
ple's resurrection  unto  life.  How  unlike  the  degenerate  theology  of  modern 
Christianity,  in  which  the  grand  cardinal  doctrine  of  resurrection  from  the 


APPENDIX.  Ill 

dead  is  almost  lost  sight  of.  Ttie  pagaa  philosophy  of  Plato,  patronized  by 
the  popular  churches,  has  substituted  the  doctrine  of  an  independent  human 
immortality  ;  hence  immortality  as  the  gift  of  God  in  Christ  is  not  known ; 
hence  the  modern  Christianity  has  an  imported  phraseology  about  departed 
souls,  immortal  souls,  souls  in  glory,  souls  in  torments,  of  which  the  Scrip- 
tures and  Apostolical  Christians  know  nothing.  Let  the  churches  of  our 
degenerate  modern  Christendom  note  the  strange  phenomenon,  that  the 
Apostles  and  their  contemporaries  speak  much  of  life  as  the  gift  of  God  by 
Christ,  and  life  obtainable  by  resurrection,  and  never  once  allude  to  immor- 
tal souls  and  souls  in  glory  or  in  torment,  at  death ;  whereas,  both  the  pro- 
testant  and  popish  churches  (the  latter,  indeed,  to  no  small  advantage)  re- 
verse this  mode  of  preaching ;  they  preach,  in  strange  contradiction  to  in- 
spired and  primitive  testimony,  that  man  is  immortal  by  natural  constitu- 
tion. Thanks  be  to  God,  amidst  this  doctrinal  degeneracy,  Litera  Scripta 
manet. 

FKOM    THE    SECOND    TO    THE   FIFTH   OENT0RY. 

The  controversy  concerning  human  immortality  commenced  as  early  as 
the  latter  part  of  the  second  century.  A  threefold  division  of  man's  nature 
into  body,  soul,  and  spirit,  was  hrst  embraced  by  some.  The  language  of 
Paul  in  1  Thess.  5:  23,  was  accepted,  not  in  its  proper  rhetoi-ical,  but  in 
a  strictly  philosophical  sense,  and  interpreted  according  to  the  philosophy 
of  the  times.  Some  adopted  the  dualistic  theory,  or  twofold  division  into 
body  and  soul.  Thus,  from  the  first,  the  question  of  human  immortality 
became  mixed  up  with  speculative  ideas,  and  a  phraseology,  the  oftspring 
of  the  primitive  philosophy,  was  begotten,  which  has  unfortunately  survived 
to  our  own  times.  It  is  of  the  first  importance  to  apprise'  the  student  of 
this  controversy  that  the  inquiry  took  at  the  outset  a  particular  form — a 
strictly  philosophical  form.  The  question  was  rather  metaphysical  than  re- 
ligious, although  it  involved  important  religious  consequences.  The  ancient 
anthropology,  doctrine  of  man,  lay  at  the  basis  of  the  inquiry.  It  is  un- 
deniable, that  the  notion  of  the  separate  existence  of  the  soul  was  an  im- 
portation into  Christianity  of  the  old  Greek  philosophy;  the  departed  somZ* 
were  the  shades  of  Homer  and  the  Greeks.  The  locality,  or  state  of  the 
dead,  moreover,  is  called,  both  in  Scripture  and  the  Greek  philosophy, 
Hades^  the  unknown  or  unseen  place  or  state,  as  this  word  etymologically 
means.  But  it  may  suffice  here,  for  the  sake  of  showing  the  difference 
-between  the  Hebrew  theology  and  the  Grecian  philosophy,  that  while  the 
Greeks  peopled  their  Tiades  with  disembodied  shades,  spirits,  souls,  [ghosts], 
in  a  state  of  consciousness  and  activity,  the  sacred  writers  describe  their 
liades  as  the  resting  place  of  the  dead — a  condition  of  darkness — a  land  of 
forgetful  ness,  where  thought  and  memory  are  extinguished  and  silence 
alone  prevails.  'The  dead  know  not  anything.'  'In  that  very  day  their 
thoughts  perish.'  '  The  dead  praise  not  the  Lord,  neither  any  that  go 
down  into  silence.'     Let  the  reader  mark  this  important  distinction,  lest  he 


IV  APPENDIX. 

be  betrayed  into  the  coinmoa  popular  error  of  supposing  that  the  terms 
soul,  body,  &c.,  of  Scripture  [that  is,  the  English  version,]  have  the  same 
verbal  value  as  they  have  in  the  speculative  theology  of  that  period,  and 
which,  through  the  prevalence  of  the  ancient  philosophy  during  the  suc- 
cessive periods  of  historic  Christianity,  has  become  the  orthodox  theology 
of  our  own  times.  Modern  Christianity  retains  the  faith  of  the  old  Pagan 
philosophy  of  the  Greeks,  concerning  the  soul  and  its  immortality,  and,  re- 
gardless of  the  extraordinary  consequences  of  imposing  those  Pagan  ideas 
upon  the  saci'ed  nomenclature  of  the  Bible,  persists  in  avowing  the  ancient 
philosophical  faith,  and  interpreting  the  Scriptures  on  its  false  principles. 

At  the  very  opening  of  the  inquiry,  in  the  discussions  which  took  placej 
we  observe  a  departure  from  the  language  of  Scripture,  and  a  phraseology 
employed  coincident  with  the  ancient  philosophy. 

The  historian  of  doctrines,  Professor  Hagenbach,  remarks  on  the  state  of 
the  controversy  at  this  period,  that  it  had  '  more  of  a  philosophical  than 
Christian  bearing.'  '  The  Christian  doctrine  of  immortality,'  he  says,  '  can- 
not be  considered  apart  from  the  person,  work,  and  kingdom  of  Christ,  and 
must  rest  upon  Christian  perceptions  and  promises.'  Tatian  says :  '  The 
soul  in  itself  is  not  immortal,  but  mortal;  nevertheless,  it  has  the  power  of 
escaping  mortality.'  Theophilus  of  Antioch  raises  the  following  question : 
'  Was  Adam  created  with  a  mortal  or  immortal  nature? '  and  replies,  'nei- 
ther the  one  nor  the  other,  but  he  was  fitted  for  both,  in  order  that  he 
might  receive  immortality  as  a  reward.'  Among  those  who  maintained 
that  immortality  is  a  gift  or  Christian  reward,  Justin  Martyr  must  un- 
questionably be  nurribered.  In  his  dialogue  with  Trypho  a  passage  occurs 
which,  whatever  he  may  have  meant  by  it,  involves  the  conclusion  that 
the  soul  is  not  in  itself  immortal:  'I  say  not  that  all  souls  die.'  'At 
the  time  of  judgment  those  souls  that  appear  worthy  of  God  die  no  more.' 
The  testimony  of  Irenasus,  the  contemporary  of  Justin  Martyr,  is  em- 
phatic:  he  writes,  'Life  is  not  from  ourselves,  nor  from  our  nature,  but  it 
is  given  or  bestowed  according  to  the  grace  of  God  ;  and  therefore,  he  who 
[&C.J  shall  receive  length  of  days  for  ever  and  ever.  But  he  who  rejects  it  and 
proves  unthankful  to  his  maker  for  creating  him,  and  will  not  know  him 
who  bestows  it,  deprives  himself  of  the  gift  of  duration  to  all  eternity. 
No  language  can  be  more  explicit.  It  expresses,  as  definitely  as  language 
can,  that  man  has  no  constitutional  immortality,  and  that  unless  'born 
again,'  he  must,  without  doubt,  perish  everlastingly. 

The  theory  of  Tertullian,  w^ho  flourished  in  the  third  century,  exhibits 
the  extent  to  which  speculative  inquiry  went,  in  connection  with  the  doc- 
trine of  immortality.  This  celebrated  Father  put  forth  a  new  doctrine,  as 
much  physiological  as  theological,  in  which  he  maintained  that  the  human 
soul  was  propagated,  like  the  body,  by  ordinary  but  distinct  generation — 
the  soul  being  begotten  by  the  soul,  as  the  body  by  the  body,  of  the  parent. 
He  tells  that  God  made  Adam's  soul  matricem  omnium,  the  fountain  oX^ 
source  of  all  souls.     His  theory  is  known  by  the  name  of  Traducianism. 


In  the  fourth  ceutiiry  the  Traducianism  of  Tertulliau  was  opposed  by  the 
doctrine  that  the  soul  had  its  creation  immediately  from  God,  and  was  nei- 
ther propagated  by  traduction  nor  born  with  the  body.  This  new  theory  is 
denominated  Oreationism.  The  diffiulties  involved  in  these  respective  sys- 
tems inclined  many  theologians,  among  whom  was  Augustine,  to  ignore  the 
controversy  altogether,  and  declare  their  opinion  that  human  science  found 
a  limit  in  this  direction  beyond  which  it  was  impossible  to  pass. 

Lactantius  contended  that  immortality  was  not  the  natural  property  of 
the  soul,  but  the  reward  of  virtue;  and  in  this  opinion  he  was  fortified 
by  the  testimony  of  the  earlier  Greek  theologians,  who  affirm  that  the 
Hebrews  did  not  believe  in  the  constitutional  immortality  of  man,  but  con- 
sidered it  dependent  upon  a  virtuous  character.  Nemesius,  a  Greek  philoso- 
pher of  the  fourth  century,  and  a  convert  to  Christianity,  afterwards  made 
Bishop  of  Emesa,  in  Phoenicia,  also  testifies  to  the  faith  of  the  Hebrews : — 
'  The  Hebrews  confessedly  say  that  man  was  created  from  the  first  neither 
mortal  nor  immortal,  but  capable  of  either  nature;  that  should  he  incline  to 
fleshly  passions  he  might  incur  the  fate  of  the  flesh  ;  but  if  he  aspired  after 
spiritual  existence,  he  should  be  esteemed  worthy  of  immortality. 

Origen  difiered  both  from  Tertullian  and  the  Creationists,  and  gave  it  as 
his  opinion  that  human  souls  had  a  pre-existence.  Dodwell  says  that 
'  Among  the  primitive  Christians  this  doctrine  of  Origen  was  taken  for 
very  singular — they  generally  condemned  it  in  Plato  himself.'  Eusebins, 
in  his  Ecclesiastical  History,  informs  us  of  a  sect  in  the  third  century,  in 
Arabia,  who  denied  the  natural  immortality  of  the  soul.  Against  the 
opinions  of  these  primitive  Arabians  the  theological  powers  of  Origen,  the 
great  champion  of  the  nascent  othodoxy,  were  enlisted,  and  who  appears 
to  have  been  successful  in  overturning  their  previous  -faith  and  bringing 
them  to  the  persuasion  of  the  new  Platonism,  or  philosophical  Christi- 
anity, which  was  rapidly  extending  itself  over  Christendom. 

Some  of  the  Fathers  of  this  period,  among  whom  were  Cyprian,  Arno- 
bius,  and  Athanasius,  considered  the  soul  to  be  naturally  mortal,  and  as- 
cribed its  immortality  to  the  communication  of  the  Divine  Spirit.  But  the 
doctrine  that  the  soul  is  immortal  was  diiily  becoming  the  popular  doctrine. 
Subtile  disputes  in  theology  were,  in  those  times,  as  in  our  own,  mostly 
confined  to  professional  theologians,  the  laity  not  concerning  themselves 
with  these  disputes,  grew  in  a  less  discriminating  and  more  dogmatic  faith. 
In  concluding  our  sketch  of  the  state  of  the  doctrine  of  immortality 
at  the  close  of  the  fifth  century,  it  is  scarcely  necessary  to  remind  the 
reader  of  the  very  speculative  character  of  the  period  comprised  in  this 
section.  The  doctrine  of  the  immortality  of  the  soul  took  its  rise  in  mere 
philosophical  conjecture;  v/as  debated  as  a  question  of  .human  science, 
Its  introduction  into  Christianity  is  attributable  to  the  influence  of  the 
Greek  and  Latin  fathers.  Geiseler,  in  his  Compendium  of  Ecclesiastical 
History,  acknowledges  this  influence  in  the  doctrinal  theology  of  this 
period.      He  says  :    •  A   speculative  treatment    of  Christian  doctrine   was 


VI  APPPENDIX. 

generally  indi?peasable,  if  Christianity  should  be  accessible  to  the  philosphi- 
cal  culture  of  the  times,  and  was  rendered  unavoidable  by  the  measures  of 
the  Gnostics.  It  could  only  proceed  from  Platonism.  which,  of  all  philoso- 
phical systems,  stood  nearest  to  Christianity.' 

FROM  THE  FIFTH   TO  THE   SIXTEENTH    CENTUET  ;   OE  AGE   OF  THE  REFOEMATION. 

The  impulse  given  to  the  speculative  spirit  by  the  introduction  into 
Christianity  of  the  philosophic  element  of  Platonism,  was  by  no  means 
restrained  during  this  period.  Indeed,  it  is  notorious  that,  from  the  time 
of  this  admixture  of  human  with  divine  science  to  the  present  hour,  the 
doctrine  of'  human  immortality  has  been  built  on  a  ratiocinative  basis 
merely,  and  the  Bible  has  been  very  coolly  ignored  as  if  it  had  no  deliver- 
ance to  make  on  the  matter.  The  doctrine  of  the  soul's  immortality  had 
become  the  othodox  and  popular  faith  of  the  Church  [the  Romish,  then 
the  only  Church],  but  the  doctors  still  disagreed  on  the  question.  They  who 
held  the  dualistic  theory,  or  twofold  division  of  man  into  body  and  soul, 
affirmed  the  broad  proposition  that  the  soul  was  an  independent  and  immor- 
tal substance.  The  advocates  of  a  threefold  division  into  body,  soul,  and 
spirit,  denied  the  immortality  of  the  soul,  as  did  the  earlier  Greek  theolo- 
gians, aiul  maintained  that  the  soul  becomes  immortal  by  its  union  with 
the  spirit.  Nicholas  of  Methone,  was  the  champion  of  this  philosophical 
doctrine  in  the  Greek  Church.  Ullmann,  quoted  by  Hagenbach,  thus  re- 
ports him  :  '  It  is  not  every  soul  that  neither  perishes  nor  dies,  but  only  the 
rational,  truly  spiritual,  and  divine  soul,  which  is  made  perfect  through  vir- 
tue, by  participation  in  tlie  grace  of  God.  For  the  souls  of  rational  beings, 
and  still  more  of  plants,  may  perish  with  the  things  which  they  inhabit, 
,and  maybe  dissolved  into  their  elements,'  Elsewhere  he  says:  'When 
any  created  being  is  eternal,  it  is  not  so  hy  itself,  nor  in  itself,  nor /or  itself 
but  by  the  goodness  of  God ;  for  all  that  is  made  and  created  has  a  begin- 
ning, and  retains  its  existence  only  through  the  goodness  of  the  Creator.' 
In  the  Western  Churches  the  doctrine  of  the  soul's  intrinsic  immortality 
was  taught  as  a  theological  truth ;  but  the  chief  leaders  of  the  scholastic 
sects,  Thomas  Aquinas  and  Duns  Scotus,  were  at  issue  on  the  question  whe- 
ther the  doctrine  was  capable  of  being  satisfactorily  proved  by  the  inde- 
pendent reason.  Aquinas  had  drawn  a  distinction  between  [what  he  called] 
the  sensitive,  and  [what  he  called]  the  rational  soul,  ascribing  immortality 
to  the  latter.  He  says  ;  '  The  rational  principle  which  we  call  the  human 
soul  is  incorrnptible.'  The  mode  of  proof  adopted  is  that  which  has  been 
often  used  since,  and  with  some  is  an  argument  still.  He  argued,  '  the 
human  reason  conceives  itself  absolute  and  adequate  to  all  time.  Hence 
whatever  has  reason  has  naturally  a  desire  to  live  always.  But  a  rational 
desire  cannot  be  without  its  object,  therefore  every  rational  substance  is 
incorruptible  or  immortal-'  [A  wonderful  discovery  this!]  Scotus  refused 
to  accept  this  mode  of  proof,  and  replied  that  the  '  immortality  of  the  soul 
cannot  be'  logically  proved.'     The  scholastics  of  the  Aristotelian  school 


generally  deuied  auy  inherent  immortality  in  man.  Aristotle  himself  said 
that  immortality  was  not  inherenfin  the  constitution  of  man,  but  was  com- 
municated. But  the  Platonists  labored  hard,  at  the  close  of  this  period,  to  es- 
tablish their  favorite  dogma  of  the  soul's  immortality.  All  their  philosophi- 
cal strength  was  brought  to  bear  against  the  Aristotelian  theory,  in  which 
they  were  most  eflectiyely  aided  by  the  Pope,  who  came  in  with  his  baton 
of  infallibility,  and  at  once  decided  the  controversy  by  the  dictum  of  spiritual 
authority.  A  council  of  the  Lateran  held  A.  D.  1513,  under  Pope  Leo  X., 
])ronounced  the  immortality  of  the  soul  an  article  of  Christian  faith.  The 
following  is  a  translation  of  the  canon  which  was  enacted  at  this  Council, 
as  published  by  Caranza ;  '  Whereas,  in  these  our  days,  some  have  dared  to 
assert  concerning  the  nature  of  the  reasonable  soul,  that  it  is  mortal,  and 
one  and  the  same  in  all  men,  and  some,  rashly  philosophizing,  declare  this 
to  be  true,  at  least  according  to  philosophy.  We,  with  the  approbation  of 
the  Sacred  Council,  do  condemn  and  reprobate  all  those  who  assert  that 
the  intellectual  soul  is  mortal,  or  one  and  the  same  in  all  men,  and  those 
who  call  these  things  in  question;  seeing  that  the  soul  is  not  only  truly, 
and  of  itself,  and  essentially  the  form  of  the  human  body,  as  is  expressed 
in  the  canon  of  Pope  Clement  the  Fifth,  published  in  the  General  Council 
of  Vienna,  but  likewise  immortal,  and,  according  to  the  number  of  bodies 
into  which  it  is  infused,  is  singularly  multipliable,  multiplied,  and  to  be 
multiplied.  And  seeing  that  truth  never  contradicts  truth,  we  determine 
every  assertion  which  is  contrary  to  revealed  truth,  to  be  false ;  and  we 
strictly  inhibit  all  from  dogmatizing  otherwise,  and  we  decree  that  all  who 
adhere  to  the  like  erroneous  assertions,  shall  be  shunned  and  punished  as 
heretics.' 

However,  neither  Popes  nor  Councils  can  lay  an  embargo  on  thought. 
Men,  endowed  with  mental  independence,  cannot  be  brought  to  acquiesce  in 
the  mere  authoritative  decisions  of  their  fellow  men,  though  wearing  th« 
triple  mitre  of  spiritual  absolutism.  And  this  Council,  Luther  says,  was  of 
so  little  authority  as  to  be  laughed  at  and  despised  by  the  Romanists  them- 
selves. The  most  notable  philosopher  of  Italy  in  Leo's  time,  was  Pietro 
Pomponazzo.  This  distinguished  man  took  upon  himself  to  maintain  that 
the  soul  is  absolutely  mortal.  Extracts  from  papal  letters  by  Contelori, 
show  that  Pietro  was  immediately  and  peremptorily  assailed  on  the  opinion 
which  he  had  avowed.  It  is  there  said,  '  Pietro  of  Mantua  has  asserted 
that,  according  to  the  principles  of  philosophy,  and  the  opinion  of  Aristo- 
tle, the  rational  soul  is,  or  appears  to  be,  mortal,  contrary  to  the  determina- 
tion of  the  Lateran  Council.  The  Pope  commands  that  the  said  Pietro 
retract,  otherwise  that  he  be  proceeded  against.'  The  pontificate  of  Leo 
was  an  epoch  in  the  history  of  the  doctrine  of  the  soul's  immortality.  It 
was  then  that  the  successful  effort  was  made  to  establish  and  give  perman- 
ence to  this  doctrine;  but  it  was  made  by  a  usurper  of  the  right  of  private 
judgment,  and  accomplished  by  an  act  of  sacerdotal  despotism.  The  advo- 
cates of  the  doctrine  of  the  soul's  immortality  need  to  be  reminded  of  this 


suspicious  passage  in  its  historic  progress.  The  seal  of  authority  was  aflBxed 
to  it  by  a  Roman  Pontiff",  in  the  dawn  of  the  sixteenth  century — 1513; 
a  man  the  worthy  counterpart  of  England's  Charles  2d — fond  of  fashion 
and  field-sports,  and  mixing  up  in  all  tlie  dissipated  excesses  of  the  sacred 
metropolis.  '  It  certainly  cannot  be  denied,'  says  the  historian  Ranke, 
'that  his  life  did  not  correspond  to  that  befitting  the  supreme  head  of 
the  Church.'  It  was  during  the  pontificate  of  this  Leo  that  Luther  visited 
Rome,  and  where  the  licentiousness  of  the  papal  court  and  clergy  so  aston- 
ished and  disgusted  him,  that  from  that  time  his  reverence  for  the  Pope 
was  completely  and  forever  destroyed. 

Such  was  Pope  Leo  the  Tenth,  and  such  the  circle  of  sanctified  society 
of  which  he  was  the  animating  centre!  Behold,  ye  asserters  of  your  own 
inlierent  immortality,  the  worthy  nursing  father  of  your  faith  !  Worthy 
patron  of  a  Pagan  progeny  !  Let  it  be  registered  as  the  genuine  genealogy 
of  a  fundamental  doctrine  of  modern  British  Christendom,  that  the  Pagan 
Plato  was  its  father,  and  the  profligate  Pope  Leo  its  foster-father.  Born 
and  bred  by  the  Pagan  pliilosophy,  and  the  protege  of  popery,  this  notion 
of  the  soul's  immortality  lias  become  a  pet  dogma  of  popular  Protestantism, 
which,  with  a  strange  forgetfulness  of  its  low  lineage,  openly  declares  it  to 
be  the  honorable  offspring  of  a  true  orthodoxy. 

FEOM   THE    REFORMATIOX   TO   THE   PEKSEKT   TIME. 

Papal  influence  had  been  declining  for  some  time  previous  to  the  Reforma- 
tion, but  by  the  dawn  of  the  16th  century  it  reached  the  nadir  of  its  popu- 
larity. Tlie  character  of  Leo  X.  and  the  condition  of  his  Court  were  any- 
thing but  adapted  to  inspire  respect  for  the  triple  crown.  As  the  symbol  of 
a  spiritual  dominion  it  was  very  generally  despised,  and  only  a  suitable 
opportunity  was  wanted  to  give  unmistakable  expression  to  the  reactionary 
feeling  which  extensively  pervaded  this  age.  Luther  afforded  this  oppor- 
tunity. The  great  German  Reformer  assumed  an  unwonted  position  in  the 
giant  presence  of  papal  infallibility.  He  spoke  disdainfully  of  the  decrees 
of  the  Popes.  The  decrees  of  Pope  Leo,  for  the  reasons  before  assigned, 
he  had  a  special  contempt  for.  He  thus  ironically  responded  to  the  decree 
of  the  Council  of  the  Lateran  held  during  the  pontificate  of  this  Pope: 
'  I  permit  the  Pope  to  make  articles  of  faith  for  himself  and  his  faithful, 
such  as  the  soul  is  the  substantial  form  of  the  human  body, — the  soul  is 
immortal, — with  all  those  monstrous  opinions  to  be  found  in  the  Roman 
dunghill  of  decretals ;  that  such  as  his  faith  is,  such  may  be  his  gospel,  such 
his  disciples  and  such  his  Church,  that  the  mouth  may  have  meat  suitable 
for  it,  and  the  dish  a  cover  worthy  of  it. '  The  belief  of  Luther  is  plainly 
expressed  in  these  words  on  the  doctrine  of  immortality ;  it  is  evident  that 
he  refused  to  acknowledge  this  doctrine.  The  philosophy  of  Luther  led 
him  to  conceive  of  the  human  soal  as  a  distinct,  but  not  an  immortal  sub- 
sistence. He  embraced  and  taught  the  slee^)  of  the  soul,  and  continued  in 
that  belief  to  the  close  of  his  life. 


The  prominence  given  by  Luther  to  the  doctrines  of  the  non-immortality 
of  the  soul  and  its  unconsciousness  in  death,  induced  Sir  Thomas  Moore 
[a  Roman  Catholic]  to  publish  a  work  in  reply,  objecting  to  the  views  ad- 
vocated by  the  Reformer.  This  reply  of  Moore's  called  another  distin- 
guished witness  into  the  arena  of  controversy — "William  Tyndale,  the 
translator,  who  wrote — 'In  putting  departed  souls  in  heaven,  hell,  and  pur- 
gatory, you  destroy  the  arguments  wherewith  Christ  and  Paul  prove  the 
resurrection.  '  The  true  faith  putteth  the  resurrection,  which  we  be  warned 
to  look  for  every  hour.  The  heathen  philosophers  denying  that,  did  put 
that  the  souls  did  ever  live.  And  the  Pope  joineth  the  spiritual  doctrine 
of  Christ  and  the  fleshly  doctrine  of  philosophers  together — things  so  con- 
trary that  they  cannot  agree.  And  because  the  fleshly-minded  Pope  con- 
senteth  unto  heathen  doctrine,  therefore  he  corrupteth  the  Scriptures  to  es- 
tablish it.  If  the  souls  be  in  heaven  tell  me  what  cause  is  there  of  the  re- 
surrection.' 

The  above  quotations  prove  that  the  popular  doctrines  of  the  immortality 
of  the  soul,  and  a  state  of  conscious  life  between  death  and  the  resurrec- 
tion, were  not  doctrines  held  by  Luther  and  the  first  Reformers.  Luther 
calls  them  '  monstrous  opinions,'  and  Tyndale  declares  that  they  were 
heathen  and  fleshly  doctrines.' 

Calvin  now  entered  the  arena,  by  the  publication  of  a  tractate,  entitled 
*  Psychopannychia,'  a  word  of  Greek  derivation,  intended  to  express  the 
idea  that  the  soul  is  awake  in  a  state  of  consciousness  through  the  whole 
night  of  death.'  '  As  to  the  book  itself,'  writes  an  anonymous  reviewer, 
in  the  year  1772,  'it  is  hot,  furious  and  abusive.  The  Hypnologists  (sleep 
preachers)  as  he  (Calvin)  calls  them,  are  babblers,  madmen,  dreamers, 
drunkards,  &c.  Happily  for  them,  his  arguments  are  as  feeble  and  sophis- 
tical as  they  themselves  could  wish.'  From  Calvin's  time,  the  doctrine 
of  the  soul's  immortality  and  its  dependent  dogmas,  have  gradually  found 
their  way  into  the  several  Protestant  confessions  ;  and  to  this  hour,  these 
heathen  heresies  are  accepted  by  the  Romish  and  all  the  Reformed  Churches 
as  Christian  verities. 

In  the  year  1706,  Henry  Dodwell,  a  clergyman  of  celebrity,  espoused  the 
doctrine  of  the  mortality  of  the  soul,  and  so  revived  the  controversy. 
The  first  sentence  of  the  title-page  of  his  book  is,  '  An  Epistolary  Discourse 
proving  from  the  Scriptures  and  the  First  Fathers,  that  the  soul  is  a  prin- 
ciple naturally  mortal.'  His  book  called  out  several  antagonists,  and  Dod- 
well had  the  satisfaction  of  seeing  this  question  of  the  soul's  immortality 
again  widely  agitated  and  debated. 

It  has  remained  to  our  times  to  see  the  doctrine  put  in  its  proper  light, 
although  it  is  still  but  imperfectly  apprehended  by  some  advocates  as  well  as 
opponents.  The  Scripture  teaches  nothing  about  the  soul  as  a  subsistence 
distinct  from  the  body.  Man  is  sometimes  called  ^esA  and  sometimes  soul — 
^z\\  flesh.''  'Man  became  a  living  soul.'  Bishop  Law,  author  of  the  '  Call 
to  the  unconverted,  in  an  '  Appendix  '  to  his  '  Considerations  on  the  Theory 


of  Eeligion,'  published  ia  1755,  shook  to  its  foundations  the  popular  doc- 
trine of  a  conscious  intermediate  state.  Doctor  Warburton  also" laid  himself 
open  to  a  suspicion  of  heterodoxy  on  this  subject,  in  his  third  edition  of  '  The 
Divine  Legation  of  Moses,'  published  in  1752.  In  his  fourth  edition  of  that 
work  he  altered  his  phraseology,  which  had  given  occasion  to  the  suspicion  ; 
not,  however,  without  incurring  the  charge  of  trimming  to  popular  prejudice. 
Many  eminent  living  scholars,  since  Law's  time,  have  turned  their  atten- 
tion to  this  controversy.  In  the  city  of  Norwich  it  was  mooted  by  the  la- 
bors of  Mr.  Bourne  and  also  by  Mr.  John  Mason,  who,  in  addition  to  the 
publication  of  two  small  volumes,  which  passed  through  two  editions,  advo- 
cated his  opinions  in  the  Monthly  Repository.  The  controversy  has  passed 
through  what  we  may  call  its  philosophical  period,  and  is  now,  by  most 
thinking  and  well-read  persons,  acknowledged  to  be  a  bible  question.  In 
this  all  but  universal  admission  we  rejoice,  as  tending  to  popularize  a  sub- 
ject so  necessary  to  be  understood  by  all,  whether  learned  or  unlearned. 
We  are  thankful  that  the  advanced  iutelligence  of  our  own  times  has  seen 
through  the  fallacy  of  the  'Argument  from  Reason,'  and  that  such  elabor- 
ate sophisms  as  Mr.  Samuel  Drew's  '  Essay '  are  universally  voted  to  the 
shelf,  as  now  altogether  beside  the  question,  which,  at  one  time  they  were 
thought  so  triumphantly  to  elucidate  and  even  to  settle.  The  theological 
writings  of  the  learned  Dr.  Whately,  Archbishop  of  Dublin,  have  exercised 
considerable  influence  in  reviving  the  controversy  in  our  times.  The  scho- 
lastic popularity,  as  well  as  ecclesiastical  eminence  of  this  dignitary  of 
the  English  Church,  have  secured  for  his  writings  an  amount  of  attention 
and  respect  beyond  those  of  his  contemporaries.  His  work  entitled  '  A 
view  of  the  Scripture  Revelations  concerning  a  Future  State,'  has  been 
extensively  read  by  professional  theologians,  and  since  the  publication  of 
this  book,  many  others  have  issued  from  the  press,  from  the  pens  of  cler- 
gymen and  Nonconformist  ministers.  The  Rev.  Reginald  Courtenay,  Rec- 
tor of  Thornton  Watless,  issued,  in  1843,  a  goodly  8vo.  volume,  advocating 
the  unpopular  side  of  the  question,  and  which  he  dedicated  to  Archbishop 
Whately.  This  was  followed,  the  next  year,  by  a  work  called  '  Notes  of 
Lectures,'  afterwards  amplified  in  a  clever  and  closely-reasoned  book,  pub- 
lished in  1846,  by  H.  H.  Dobney,  a  Baptist  Minister,  at  Maidstone.  Almost 
simultaneously  appeared  a  volume  from  the  pen  of  Mr.  Edward  White,  a 
Congregational  minister,  in  Hereford.  Mr.  White's  book,  '  Life  in  Christ,' 
contains  much  valuable  matter,  in  defence  of  the  non-immortality  of  man 
and  the  final  destruction  of  the  wicked.  Since  these  works  others  have 
issued  from  the  press.  Three  Nonconformist  ministers,  one  in  Edinburgh) 
another  in  Bristol,  and  the  third  in  Plymouth,  have,  in  addition  to  their 
public  testimony  as  preachers,  put  on  record  their  convictions  in  pamphlets 
and  larger  works.  Mr.  W.  Glen  Moncrieff,  a  Congregational  minister,  in 
Edinburgh,  has  published  his  '  Dialogues  on  Future  Punishment,'  a  work 
on  '  Soul,'  and  is  about  to  issue  a  companion  to  the  foregoing,  to  be  entitled 
'  Spirit.'     Besides  these,  Mr.  Moncrietf  has  edited  a  pamphlet  by  Mr.  Grew, 


of  Philadielphia;  XJ.  S.,  called  the  '  Intermediate  State.'  In  the  spring  of 
1849,  the  writer,  [Rev.  J.  Panton  Ham],  Congregational  minister  of  Bristol 
[England],  issued  a  volume  of  lectures  on  '  Life  and  Death ;  or  the  The- 
ology of  the  Bible  in  relation  to  Immortality.'  The  first  edition  of  this 
book  sold  in  the  first  year,  and  a  second,  somewhat  enlarged,  was  sent  forth 
in  the  spring  of  1851.  As  a  supplement  to  this  work,  he  issued  another, 
entitled  '  The  Generations  gathered  and  Gathering  ;  or  the  Scripture  Doc- 
trine concerning  Man  in  Death.'  Both  these  books  have  since  been  repub- 
lished in  New  York,  United  States.  A  distinguished  writer  against  the 
popular  doctrine  of  inherent  immortality  has  appeared  in  the  person  of  the 
Regius  Professor  of  Modern  History,  at  Cambridge,  the  Right  Hon.  Sir 
James  Stephen.  The  views  of  this  writer  are  very  candidly  expressed  in 
'  The  Epilogue '  to  his  recently  published  '  Essays  in  Ecclesiastical  Biogra- 
phy,' a  series  of  papers  originally  contributed  to  the  Edinburgh  Review. 
An  attempt  was  made  in  the  Lniversity  of  which  Sir  James  Stephens  is  a 
member  and  professor,  to  affix  the  stigma  of  heresy  on  him  for  the  publi- 
cation of  these  opinions ;  the  attempt,  however,  failed.  It  was  proposed 
by  Rev.  Lucius  Arthur  to  offer  a  grace  to  the  Senate  of  the  University, 
asking  an  inquisition  on  Sir  James's  opinions.  The  grace,  however,  was 
rejected  in  the  cajnit  [head  or  beginning].  All  honor  to  the  Senate  for  re- 
sisting this  piece  of  clerical  impertinence  and  tyranny. 

It  is  due  to  the  untiring  activity  of  Mr.  George  Storrs,  of  New  York,  that 
we  should  make  honorable  mention  of  him,  in  connection  with  these  con- 
troversies. Mr.  Storrs  is  the  editor  of  a  monthly  periodical,  called  the 
'  Bible  Examiner.'  [He  now  edits  a  weekly  paper  called  the  '  Herald  of 
Life],'  and  has  written  and  preached  very  extensively  on  his  side  of  the 
Atlantic.  He  has  been  testifying  to  these  truths  for  the  past  twelve  years^ 
and  been  the  means  of  raising  up  many  advocates  of  these  gospel  principles 
in  different  parts  of  the  States. 

Tlae  Rev.  writer  of  this  historical  sketch  further  says  :  Besides  the  as- 
pect of  this  doctrine  of  unconsciousness  in  death  to  other  related  truths 
revealed  in  the  Scriptures,  its  aspect  towards  certain  errors  is  no  less  ob- 
vious aad  important.  Deprive  Popery  of  these  two  false  dogmas—the  im- 
mortality of  the  soul  and  its  separate  and  conscious  state  in  death,  and 
you  deprive  that  monster  system  of  spiritual  wickedness  of  its  prestige  and 
terrible  influence.  Protestantism  is  weak  in  the  presence  of  this  ancient 
foe,  because,  to  a  considerable  extent,  it  stands  on  a  common  doctrinal  plat- 
form. It  grants  to  Popery  the  very  foundations  of  its  anti-scriptural  and 
mischievous  dogmas.'  " 

The  writer  of  'The  Theology  of  the  Bible"  had  not  thoroughly  studied 
the  history  of  the  controversy  in  Christendom  abovtt  what  orthodoxy  calls 
the  immortal  soul— immortal  spirit.  He  had  read  enough  to  know  that 
men  had  argued  for  many  centuries,  and  written  uuunmbered  volumes  on 
questions  in  theology,  and  that  after  all  this,  there  was  now  more  of  divi- 
sion and  of  sect  in  religion  than  ever  before.     It  was  there'fore  plain  to  liim 


that  raea's  arguments,  continued  to  the  end  of  time,  would  have  no  better 
result  than  that  which  is  now  upon  us;  and  that  nothing  but  the  original 
Scriptures  could  put  an  end  to  controversy  and  give  a  united  Church.  He 
is  glad  to  have  learned  from  the  Kev,  writer  of  the  foregoing  history  that 
the  question  of  inherent  immortality  "  is  now,  by  most  thinking  and  well- 
read  persons,  acknowledged  to  be  a  Bible  question  ;  and  with  him  he.  re- 
joices "  in  this  all  but  universal  admission,  as  tending  to  popularize  a  sub- 
ject so  necessary  to  be  understood  by  all,  whether  learned  or  unlearned." 
He  had  not  imagined  that  the  question  had  ever  been  considered  by  Chris- 
tians to  be  any  other  than  a  Bible  question. 

So-called  Protestantism  was  re-reformed  by  Calvin  and  his  followers  (as 
is  shown  by  the  Rev.  writer),  back  from  the  first  Eeformers,  to  the  two 
false  dogmas  [of  Popery]— the  immortality  of  the  soul  and  its  conscious 
state  in  death,  and  thus  "  grants  to  Popery  the  very  foundations  of  its 
antiscriptural  and  mischievous  dogmas."  In  the  light  of  this  truth,  how 
past  comprehension  it  is,  that  Protestantism  has  argued  with  Popery  on  so 
many  bloody  battle-fields,  questions  of  no  comparative  importance,  being 
only  subordinate  to  those  two  dogmas ;  such,  with  others,  as  the  Romish 
purgatory,  and  has  argued,  and  written,  and  fought,  for  an  unmitigated 
orthodox  hell,  which  even  a  Romish  priesthood  dared  not  put  forth  to 
its  masses  of  stupid  ignorance  and  superstition.  And,  in  consequence,  even 
at  this  late  day,  in  the  advanced  intelligence  of  the  nineteenth  century, 
Protestantism  (including  all  who  profess  it,  both  those  belonging  and  those 
not  belonging  to  any  Church,  of  which  the  latter  are  many  to  one  of  the 
former,)  holds  but  one  fourth  of  nominal  Christendom.  And  even  in  these 
United  States  of  America,  confessedly  more  enlightened  than  any  other 
country,  Romanism  is  steadily  mcreasing  faster  than  Protestant  ortho- 
doxy— both  standing  on  the  same  two  false  dogmas.''  No  one  is  worthy 
to  be  considered  a  Protestant  against  Romanism  who  "grants  to  it  the 
very  foundations  of  its  antiscriptural  and  mischievous  dogmas."  Kothing 
but  truth  can  overcome  error;  nothing  but  the  truth  will  ever  put  down 
Romanism,  and  the  same  truth  will  put  down  protestant  orthodoxy  by  put- 
ting down  the  false  dogmas  common  to  Romanism  and  it.  The  glorious 
truth:  "The  just  by  faith,  shall  live  again,"  will  consign  them  both  to  a 
common  overthrow. 

Men's  attempts  to  argue  themselves  and  others  into  the  belief  of  the  dog- 
mas—inherent immortality  and  eternal  conscious  misery,  are  idle  and 
worthless,  and  unpardonable  presumption.  It  would  be  amusing,  but  for 
the  gravity  of  the  subject,  to  hear  beings  of  a  day,  called  by  their  Maker 
worms,  grasshoppers,  arguing  among  themselves  that  they  are  immortal ; 
yes,  (as  I  heard  it  said  from  the  pulpit  by  an  orthodox  preacher  in  an  old- 
school  Presbyterian  Church),  equal  to  God,  henceforward,  as  to  existence; 
from  which  it  follows  that  God  is  unable  to  destroy  what  he  made ;  that 
what  orthodoxy  calls  the  soul  must  and  will  live  eternally,  God  willing  or 
not. 


NOTICES 

OF 

THE  THEOLOGY  OF  THE  BIBLE." 


Extracts  from  a  few  of  the  many  letters  received  by  me  from  different 
parts  of  the  country.  I  have  not  written  to  the  authors  of  them  to  know  if 
I  might  use  their  names.     The  letters  speak  for  themselves: 

A  clergyman  writing  for  a  copy,  says : 

•'Igather  that  it  is  an  independent  and  honest  investigation  as  to  what  the  Scriptures 
teach  about  the  destiny  of  man.  Certainly  confusion  is  the  order  of  the  day  upon  this  aa 
well  as  other  points  of  vital  interest.  The  Christian  world  is  cursed  with  a  flood  of  books, 
which,  most  of  them,  have  not  much  real  learning  and  less  light.  Universalism  cannot  be 
true— can  eternal  sin  and  misery  be  a  fact  ?  Many  think  it  monstrous  and  cannot  receive  it. 
What  is  the  truth  ? "  After  receiving  a  copy  the  Rev.  gentleman  wrote  me,  saying,  "  I  have, 
for  some  years,  attributed  the,  I  might  almost  say,  jargon  of  theological  teaching,  to  a  want 
of  an  honest  investigation  of  the  original  Scriptures.  '  The  Bible  Theology '  commences 
an  era  in  this  particular  which  will  do  much  good  by  way  of  creating  a  stronger  desire  to 
know  what  the  word  of  God  really  does  say.  I  now  write  especially  to  enquire  whether  you 
have  seen  a  book  by  Samuel  C.  Bartlett,  D.  D.,  Professor  in  Chicago  Theological  Seminary, 
published  by  the  American  Tract  Society.  It  is  written  especially  to  overthrow  the  position 
taken  in  your  '  Theology  of  the  Bible.'  [Prof.  B.'s  work  was  pi;blished  first,  but  I  had  never 
seen  or  heard  of  it.]  '  The  two  works  are  antipodes,  at  least  in  object,  or  teaching.  I  look 
upon  them  as  representative  works  of  their  respective  views.  Dr.  Bartlett's  work  was 
called  out  by  the  necessity  of  the  times,  in  the  estimation  of  those  holding  his  views,  and 
to  meet  that  want  it  was  prepared  and  published.  It  is  looked  upon  by  some  as  completely 
overthrowing  the  idea  of  the  imconscious  state  of  the  dead  and  non-resurrection  of  the 
wicked.  No  doubt  many  would  like  to  see  a  review  of  that  work  from  your  pen.  At  any 
rate,  I  should  like  to  know  j'our  estimation  of  the  work." 


Another  says  :  "  My  attention  was  first  drawn  to  the  question  of  man's  inherent  immor- 
tality about  ten  years  ago,  by  some  of  Archbishop  Whately's  writings,  in  which,  to  my  great 
astonishment,  I  found  the  Archbishop  was  a  believer  in  the  non-immortality  of  man,  and 
that  literal  death  was  the  penalty  of  sin.  Being  at  the  time  an  exceeding  orthodox  Presby- 
terian, I  was  quite  shocked  to  find  Bishop  Whately  holding  such  views,  inasmuch  as  he  had 
been  for  several  years,  in  my  estimation,  one  of  the  greatest  and  best  men  living.  I  took 
the  first  opportunity  of  speaking  to  my  pastor,  the  Rev.  Doct.  R.,  on  the  subject.  The  doc- 
tor is  one  of  the  most  prominent  men  in  the  Presbyterian  Church,  having  been,  not  very 
long  before.  Moderator  of  the  General  Assembly  ;  a  fine  scholar,  a  gentleman  of  varied  and 
extensive  learning  and  of  universally  acknowledged  excellence  and  piety.  No  man  in  the 
city  of  Pittsburgh,  where  I  then  resided,  stood  higher  in  the  estimation  of  Christians,  of  all 
denominations,  than  he  did.  To  my  great  surprise,  when  I  expressed  my  regret  to  him  that 
Bishop  Whately  should  have  avowed  himself  a  believer  in  such  heterodox  views,  the  doctor 
informed  me  that  he  himself  had  been,  for  several  years,  fully  convinced  of  their  truth,  and 
that  they  were  very  plainly  taught  in  the  Bible.    Dr.  R.  also  informed  me  that  the  Rev.  Dr. 


'i  NOTICES    OF   THEOLOGY   OF    THE    BIBLE. 

P.  one  of  the  very  best  of  men,  and  the  oldest  and  most  highly  esteemed  Episcopalian  miii- 
ieter  in  the  city,  was  also  a  full  believer  in  the  same  doctrines.  The  result  was,  that  I  was 
led  to  imvestigate  and  eventually  became  convinced  of  their  truth  myself.  During  the  last 
three  or  four  years  I  have  been  devoting  my  attention  chieily  to  the  subject  of  the  resurrec- 
tion, and  especially  to  the  question  whether  the  wicked  are  to  have  a  resurrection  or  a  quick- 
ening into  life  again.  It  is  only  lately  that  I  have  come  to  the  full  persuasion  that  they  are 
not ;  that  when  they  die,  they  remain  forever  under  the  dominion  of  death.  The  subject  ia 
one  of  great  interest  and  importance,  and  I  am  greatly  pleased  to  learn  that  you  have  de- 
voted your  learning  and  talents  to  its  elucidation  and  given  its  results  to  the  public." 

It  should  not  escape  notice,  that  the  two  eminent  doctors  mentioned,  withheld  their  con- 
victions from  their  congregations.  How  many  other  ministers  there  are  who  have  become 
convinced  of  the  same  truths,  and  yet  withhold  their  convictions  from  their  people— who 
knows?  Scores  of  ministers,  of  different  denominations,  formerly  preachers  of  orthodoxy, 
the  names  of  many  of  whom  I  have  lately  learned,  having  become  convinced  of  the  same 
truths,  are  openly  preaching  them. 


Another  says :  I  am  deeply  interested  in  the  teachings  of  the  Scriptures  to  know  the  true 
teaching  of  God's  word.  I  rejoiced  when  I  saw  the  first  rays  of  light  from  your  '  Theology 
of  the  Bible '  shining  forth  in  the  darkness,  and  every  succeeding  ray  has  filled  my  heart 
with  joy." 


Another  says  :  "  I  should  gladly  remit  for  another  copy  to  be  sent  to  the  author  of  '■  Ecce 
Deus,''  whose  chapter  on  '  eternal  punishments '  is  the  latest  efl'ort  I  have  seen  to  make  the 
worse  appear  the  better  cause,  but  for  the  f;ict  that  his  name  is  withheld  from  the  public." 


'  Another  says:  "  Friend  G.  is  a  zealous  opponent  of  the  dogma  of  the  immortal  soul,  but 
Btrange  to  say,  he  will  insist  on  the  existence  of  personal  devils — Big  Devil  and  little  devils. 
I  think  your  book  may  cure  him.  He  is  so  thoroughly  possessed  with  the  (belief)  devil  that 
he  will  die  liard.    Your  book  exactly  meets  the  wants  of  the  times." 


Another:  "I  have  for  a  long  time  felt  the  need  of  such  a  work,  so  that  one  can  see  for 
himself  what  the  original  is." 


Another :  "  It  is  just  what  I  have  been  looking  for  these  twenty  years.  I  have  Pike's 
Bible  Student's  Concordance,  but  it  does  not  supply  my  wants.  In  1844  I  was  expelled  from 
the  Baptist  Church  for  answering  the  pastttr  a  question — '  How  do  the  wicked  dead  get  a 
resurrection  ? '  The  question  was  given  to  a  deacon  of  the  church—'  If  it  requires  the  power 
of  God  to  bring  up  the  righteous  how  do  the  wicked  get  up  ?  '  I  went  home,  after  hearing 
the  question,  took  my  Concordance  and  Bible  and  went  to  work,  and,  after  a  thorough  ex- 
amination, answered  his  question—'  That  none  but  those  who  were  accounted  worthy  to 
attain  that  world  and  the  resurrection  from  the  dead  through  Jesus  Christ,  would  ever  live 
again.'  And  I  commenced  to  talk  about  the  subject,  and  for  that  reason  I  was  expelled  from 
the  Baptist  Church.  I  thank  you  for  your  labors,  and  may  your  book  be  the  means  of  stay- 
ing the  inroads  of  infidelity  now  sweeping  over  the  land."  I  was  struck  with  the  last 
clause  of  this  letter,  from  its  coincidence  with  what  I  had  before  learned  of  a  gentleman  in 
New  York  city.  He  was  educated  for  the  Romish  priesthood,  but  had  deserted  it  and  had  be- 
come an  infidel.  After  having  the  book  awhile,  he  said  to  a  fricjid,  '  If  I  had  had  the  Chan- 
cellor's book  I  should  have  had  a  stopping-place." 


Another  :  "  It  is  just  the  book  needed.    It  fills  a  vacuum  long  needed  to  be  filled." 


Another :  '  To  my  mind  your  translation  demonstrates  that  none  but  the  righteous  will  be 
raised  to  life.  It  is  to  me  a  great  satisfaction  to  see  that  there  is  a  perfect  harmony  in  the 
Scriptures  on  this  as  well  as  other  doctrines." 


XOTICES    OF    TllEOLOOiV    OF    THK    1511JLE.  3 

Another :  "  It  is  just  the  work  tluxt  is  needed  for  the  times,  and  cornea  from  the  right 
eource." 


Another:  "  I  have  hoped  for  years  to  sec  some  one  duly  qualified  by  a  knowledge  of  the 
originals,  give  the  world  a  correct,  unbiased  version  of  the  Bible,  but  I  had  about  given  up 
the  expectation.    I  think  such  a  work  will  never  issue  from  the  theological  schools." 


Another:  I  want  it  [the  book].  I  have  been  reading  with  increasing  interest  for  fifteen 
years  past,  and  when  I  tell  my  neighboring  church  members  what  I  find  by  reading,  they 
assure  me,  in  very  zealous  asservations,  that  I  am  reading  myself  backward  into  darker 
ignorance.    I  still  go  it.  Yours,  for  the  whole  truth." 


A  letter  to  a  friend,  shown  to  me,  speaking  of  the  book,  says  :  "  Evincing  great  learning 
it  is  a  monument  of  patience  and  industry,  in  the  production  of  which  the  Chancellor  has 
spared  neither  pains  nor  time.  Please  extend  to  him,  when  you  sec  him,  my  gratitude  for 
this  invaluable  treasure.."  < 


A  letter  from  a  lady  to  a  friend  says:  "We  have  purchased  Halsted's  ■  Theology  of  the 
Bible.'  For  myself  and  my  husband  I  give  you  sincere  thanks,  that  through  your  instrumen- 
tality we  have  received  the  only  theological  teaching  worth  having.  You  cannot  tell  how 
futile  our  orthodoxy  appears  after  the  reception  of  one  which  shows  the  Scriptures  so  plain; 
that  brings  what  once  seemed  to  us  conflicting  passages  to  harmonize  so  perfectly ;  that, 
in  short,  has  proved  to  us  that  the  Bible  is  a  reasonable  book,  one  that  commends  itself  to 
our  judgment  as  reasonable  beings,  which  never  can  be  said,  truthfully,  of  orthodox  creeds. 
I  cannot  conceive  how  any  one  who  has  heen  in  bondage  to  a  belief  so  revolting  in  its  na- 
ture to  all  our  holiest  aspirations,  should  withhold  their  rejoicing,  Avhen  convinced  that  a 
theory  so  tormenting  has  been  torn  from  its  foundation.  In  conversing  with  a  neighbor, 
a  few  days  since,  she  said,  in  all  her  life  she  had  never  heard  the  Scriptures  taught  so  plainly ; 
that  it  was  surpassing  strange  to  her  how  certain  texts  could  be  brought  to  harmonize  so 
perfectly  in  which  nothing  but  discord  had  appeared  before." 


Another  says  :  "  It  is  a  mine  of  wealth  to  the  searcher  after  truth. 


Another  calls  it  "  a  mine  of  bible  phraseology  traced  to  its  foundations." 


Another  says:  I  have  been  much. interested  in  your  book  and  find  that  it  fills  up  a  gap 
long  needed  to  be  filled." 


Another  says  of  the  book :  "  I  have  spent  all  the  time  I  could  command  in  its  perusal,  and 
I  have  to  say,  that  it  is  the  most  conclusive  and  elaborate  work  of  the  kind  I  have  yet  seen  ; 
calculated  to  forever  set  at  rest  the  true  meaning  of  such  words,  employed  in  the  Old  and 
New  Testaments,  as  have  been  so  most  wretchedly  perverted  by  theologians,  and  made  to 
convey  ideas  the  most  grotesque  and  absurd,  and  to  nullify  the  teachings  of  holy  writ  on  all 
the  doctrines  therein  set  forth  ;  and,  by  such  monstrous  perversions,  have  maligned  and  re. 
presented  the  Deity  as  a  most  implacable  foe  to  humanity ;  delighting  in  the  endless  torture 
of  the  [orthodox]  immortal  souls  he  has  been  pleased  to  create  for  his  own  glory  ;  with  an 
endless  train  of  substitutes  ;  in  consequence  of  which,  the  Christianity  of  the  present  day 
is  degraded  below  the  level  of  heathen  mytnology." 


Another  says  of  the  book:  "  It  establishes,  beyond  all  reasonable  controversy,  that  none 
tbutherighteous  dead  will  ever  be  revived  from  the  dead:   that  lifo  from  the  dead  to  the 


4  .  NOTICES    OF   THEOLOGY    OT   THE    BIBLE. 

wicked  was  not  known  to  the  patriarchs,  prophets,  nor  to  the  inspired  men  of  the  New 
Testament ;  that  the  righteous  only  will  come  from  the  gates  of  death  ;  that  to  all  others 
death  is  a  finality." 


I  give  an  apostrophe  of  that  great  man  and  eminent  Christian,  M.  Neckar:  "Eternal 
punishment !  [meaning  orthodoxy's  theory  of  punishment  in  conscious  existence].  Power 
almighty !  Do  they  who  entertain  such  an  idea  know  thee  ?  Poor  miserable  man,  exposed 
to  the  seductions  of  error  and  the  storms  of  the  passions !  Poor  miserable  creature,  who 
has  so  many  conflicts  to  sustain  and  is  armed  with  such  feeble  weapons  !  " 

Professor  Hudson,  formerly  a  preacher  of  orthodoxy,  renounced  it  and  published  a  book 
against  it,  in  which  he  says  he  has  heard  Presbyterian  clergymen  say  they  dared  not  think 
on  eternal  punishment,  lest  they  should  disbelieve  it.  No  wonder  they  dared  not.  What ! 
the  sanction,  wages,  penalty  of  a  law  for  a  worm  for  a  moment  of  time,  an  eternity  of 
misery  !  God  forgive  the  thought  and  change  the  heart  that  conceives  it.  God  says  we  are 
worms,  grasshoppers,  and  that  death  is  the  sanction,  wages,  penalty  of  his  law  for  us  against 
sin. 

Let  the  true  motive  presented  in  God's  word  be  set  before  men  ;  let  their  minds  be  set 
ft'ee  from  the  debasing  influence  of  fear  of  orthodoxy's  hell,  and  their  thoughts  and  aspira. 
tions  ennobled  and  elevated  by  the  promise  and  hope  of  resurrection  to  immortality,  to  a  life 
wherein  "  there  shall  be  no  more  death,  neither  sorrow,  nor  crying,  neither  shall  there  be 
any  more  pain,"  and  primitive  Christianity  will  be  brought  back,  and  its  spread  and  con- 
quests be  again  as  rapid  and  extensive  as  they  were  at  first.  With  such  as  have  not  been 
totally  disqualified,  by  false  teachings  or  otherwise,  from  being  persuaded  by  such  a  motive, 
crime,  and  fraud,  and  hypocrisy,  and  intentional  sin  will  cease.  If  there  be  any  so  disquali- 
fied, they  will  not  be  accounted  worthy  to  obtain  that  world  and  the  resurrection  from  the 
dead,"  Luke  20 :  35;  or,  in  the  language  of  Luke 21:  36,  will  not  ''be  accounted  worthy 
to  stand  before  the  son  of  man." 


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